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QUALITIES OF 

A GOOD SUPERIOR 



COMPILED CHIEFLY FROM THE IN- 
STRUCTIONS OF THE VENERABLE 
FATHER CHAMPAGNAT, FOUNDER OF 
THE LITTLE BROTHERS OF MARY 






EDITED BY 

REV. FERREOL GIRARDEY, CSS. R. 



ST. LOUIS, MO., AND FREIBURG (BADEN) 
Published by B. Herder 
1908 



I two Copies rtfcChivA' 

my 4 1^08 

COHY B. 






NIHIL OBSTAT. 

F. G. HOLWECK, 

Censor Theologicus. 



S. Ludovici, die 19. Nov., 1907. 



IMPRIMATUR. 

►J« Joannes J. Glennon, 

Archiepiscopus S. Ludovici. 



S. Ludovici, die 21. Nov., 1907. 



Copyright, 1908, by Joseph Gummersbach. 



PREFACE 

The Ven. Father Champagnat, founder of the 
Little Brothers of Mary, was a model superior. He 
trained rude, ignorant country boys to be holy re- 
ligious, excellent teachers and prudent and wise su- 
periors. After his death one of his disciples col- 
lected together his practical instructions to the 
Brother Directors of his Institute, and interweaving 
them with what he had observed in his holy founder's 
manner of governing, published them under the title 
of " Le bon Superieur, ou les Qualites d'un bon 
Frere Directeur." It is our firm conviction that there 
is no better or more practical work on this subject. 
We have translated and adapted it for all superiors 
entrusted with the care of governing others. We 
have added the eighteenth chapter from another col- 
lection of Father Champagnat's instructions, under 
the title of " Sentences, Lecons, Avis du Ven. Pere 
Champagnat." To enhance the value of the work, 
we have added an Appendix containing matter on 
the duties, etc., of superiors from the works of sev- 
eral saints and masters of the spiritual life. 

It is our jhumble opinion, as well as that of several 
competent judges, that this work will prove useful not 
merely to superiors of religious communities and to 
the clergy, who as confessors or ecclesiastical su- 
periors, have the direction of convents, but also to 
every priest, to every one having charge of souls or 
governing others. In it they will find clearly delin- 

ili 



iv PREFACE 

eated their duties, the virtues they should practise as 
superiors, and the manner of governing well. 

May our Lord Jesus Christ, the Model of all 
superiors, bless this work and render it profitable to 
all who will read it. 

The Compiler. 



CONTENTS 



PAGE 

Preface iii 

Introduction xi 

Chapter I. Section i. What idea we should have of a 

good superior I 

Section 2. What a religious person owes to his superior 5 

Chapter II. First Quality of a good Superior. — Good 

Judgment . . ■ , 15 

Section i. A reasonable superior governs his subjects as 
he himself would wish to be governed 19 

Section 2. A reasonable superior is strict towards him- 
self, and lenient towards his subjects 21 

Section 3. A reasonable superior is very reserved in 
speech, and most conscientiously keeps secrets ... 24 

Section 4. A reasonable superior always respects himself 
and others 27 

Section 5. A reasonable superior carefully upholds the 
authority of his brethren 29 

Section 6. A reasonable superior acknowledges and re- 
spects the rights of his brethren 30 

Section 7. A reasonable superior loves to be counseled, 
admonished and corrected by his brethren .... 31 

Section 8. A reasonable superior loves all his brethren 
equally, treats them all equally well, and has no pred- 
ilection for any 36 

Section p. The good superior's love for his brethren is 
the offspring of reason rather than of feeling .... 38 

Section jo. A reasonable superior knows that souls of 
exalted virtue are rare, that the world is full of ordi- 
nary and imperfect souls, and that he has at his dis- 
posal only weak instruments for doing good .... 39 

Section 11. A reasonable superior always proportions the 
tasks to each one's strength and capacity 45 

Section 12. A reasonable superior draws from each one, 
not what he wishes, but what he can 46 

Section 13. A reasonable superior is easily satisfied; he 
often gives sweetmeats to his subjects 53 

Section 14. A reasonable superior does not indulge in 
anger and scolding; on his countenance are always 
affability and calm — the habitual disposition of great 
souls 56 

V 



vi CONTENTS 



PAGE 

Section 15. A reasonable superior has a broad mind; he 
is neither a naturahst nor over just 58 

Section 16. A reasonable superior becomes all to all, is 
ingenious in taking all forms to win his subjects to 
Jesus Christ 62 

Section 17. A reasonable superior is frank, and dissem- 
bles not from his subjects the faults he perceives in them 64 

Section 18. A reasonable superior never judges a brother, 
without previously examining his case himself ... 67 

Section 19. A reasonable superior condemns no one with- 
out a hearing, were the accuser even an angel ... 69 

Section 20. A reasonable superior never administers re- 
proofs on the spot, and much less when he is in bad 
humor, or the culprit is irritated 72 

Section 21. A reasonable superior always proportions the 
reprimand to the fault committed y^ 

Section 22. A reasonable superior fears not to yield even 
to his subjects on certain occasions 74 

Section 23. A reasonable superior bears with what he 
cannot correct yy 

Section 24. The reasonable and solidly virtuous superior 
daily addresses to God this prayer of the royal prophet: 
" Thou art my lamp, O Lord ; and Thou, O Lx)rd, wilt 
enlighten my darkness" (2 Kings 22, 29), that is, O 
Lord, give me an upright mjnd, a docile heart to fol- 
low the counsels, the directions of my superiors ; in a 
word, grant me prudence, that I may not wander from 
the right path, either to the left, or to the right, and 
may my light enlighten my brethren " 78 

Section 25. A reasonable superior walks at the head of 
his community, and always gives good example in piety, 
regular observance and in all the virtues 82 

Chapter IIL Second Quality of a Superior. — Piety . 83 

Chapter IV. Third Quality of a good Superior. — Regu- 
larity 93 

Section I. Who is fit to govern a community .... 93 

Section 2. The superior must maintain the Rule by his 
own example 96 

Section j. The superior should maintain the Rule by 
his instructions 98 

Section 4. The superior must maintain the Rule by cor- 
rections lOI 

Chapter V. Fourth Quality of a Good Superior. — Holi- 
ness, OR, at least, solid virtue 105 

Section i. The superior stands in need of holiness, or 
solid virtue, that he may in all things give good ex- 
ample to his subjects 105 



CONTENTS vii 



PAGE 

Section 2. Good example is the shortest and most effec- 
tive means of leading our neisfhbor to God .... 106 
Section 3. Terrible influence of bad example .... 109 
Section 4. The superior should be holy, in order to in- 
spire virtue to his subjects 112 

Chapter VI. The good Character 114 

Chapter VII. Fifth Quality of a good Superior. — Char- 
ity 118 

Chapter VIII. Sixth Quality of a Good Superior. — Hu- 
mility 131 

Section i. The superior should be humble, because he is 
raised above others 131 

Section 2. A superior must be humble, that he may 
please God, deserve His graces and become in His 
hands a fit instrument of His glory 132 

Section S- A superior should be humble, that he may 
imitate Jesus Christ and the saints 136 

Section 4. A superior should be humble, that he may 
please men and win their esteem and confidence . . . 138 

Chapter IX. Seventh Quality of a good Superior. — 

Meekness 142 

Chapter X. Eighth Quality of a good Superior. — Firm- 
ness and Constancy 153 

Section i. Necessity of firmness 153 

Section 2. In what circumstances is firmness especially 

needed 156 

Section 3. Defects opposed to firmness 158 

Section 4. The virtues that should accompany firmness 160 

Chapter XL Ninth Quality of a good Superior. — 
Watchfulness 165 

Chapter XII. The Duty of Correction 174 

Section l. Correction is one of the superior's duties . . 174 

Section 2. Fraternal correction is a proof of friendship 176 

Section 3. Correction is a difficult duty 178 

Section 4. The superior should support with patience and 
without becoming discouraged, the defects and faults 

of his subjects 181 

Chapter XIII. Precautions to Insure the Success of 

Correction 185 

First Precaution. Prepare the correction 185 

Second Precaution. \Vait for the calm 187 

Third Precaution. Punish as little as possible, and choose 

the most opportune time for administering correction i88 



vili CONTENTS 



PAGE 

Fourth Precaution. Never show anger or irritation 

against the culprit 190 

Fifth Precaution. Never punish the culprit until he has 

been previously admonished or heard in his defense . 192 

Sixth Precaution. To have due consideration .... 194 
Seventh Precaution. The superior should testify respect 

and esteem for the culprit 198 

Eighth Precaution. Be brief 200 

Ninth Precaution. To condescend to the weaknesses of 

those we correct 201 

Chapter XIV. The Degrees of Correction, or a Lesson 

OF Ven. Father Champagnat 205 

Chapter XV. How Useful the Young and Imperfect 
ARE for Training a Superior in Virtue and in the 

Art of Governing 212 

Chapter XVI. The Superior Should Foster, Prepare 

and Preserve Vocations 227 

Section i. Preparation of Vocations 227 

Section 2. Preservation of Vocations 229 

Section 3. Instructions and principles to be imparted to 

young religious 231 

Section 4. Defects to be carefully corrected .... 240 

Chapter XVII. Tenth Quality of a Good Superior. — 

Sufficient Knowledge 245 

Section i. Science is necessary to a superior, to endow 

him with authority 245 

Section 2. The superior needs science to instruct his 

subjects 246 

Section 3. The superior should be fond of study . . . 249 

Section 4. What a superior should principally know . . 251 

Chapter XV'III. Designation of Superiors and Subjects 254 

Appendix. 

I. A few hints to superiors 259 

II. Some traits of St. Ignatius Loyola as superior . . . 260 

III. St. Alphonsus on the obligations of superiors . . . 261 

Section l. His maxims as superior 262 

Section 2. His directions to superiors 263 

IV. St. Gerard's Advice to a Superior 265 

V. Advice, etc., of other saints and holy persons to su- 
periors 267 

1. St. Catharine of Ricci 267 

2. St, Frances de Chantal 267 



CONTENTS IX 



PAGE 

3. St. Veronica Giuliani 267 

4. Ven. Anna of Xainctonge 268 

5. Ven. Mother Emily de Rodat 268 

6. Ven. Father Joseph Passerat, C.SS.R 269 

7. Father Bourdaloue, SJ 269 

8. Mgr. de la Motte, bishop of Amiens 269 

VI. Father Balthasar Alvarez, S.J., on superiors . . . 270 

VII. Some sayings and maxims of Mother Mary of St. 

Joseph concerning superiors 275 

VIII. Rev. Father B. Valuy, S.J. — Summary of his work 

" Du gouvernement des Communautes religieuses " . 277 

The Formation, or training of subjects 291 

Who is eligible as superior? 294 



INTRODUCTION 

The Venerable Father Champagnat, the holy Foun- 
der of the Little Brothers of Mary, had a remark- 
able vision, which, in his humility, he called a dream. 
He beheld an army of stalwart men, dressed partly as 
religious and partly as soldiers passing alongside the 
mother-house of his Congregation, each one endeav- 
oring to detach and carry away a stone from it. The 
walls, thus pierced in many places, soon began to split 
and crumble, the roof fell in and the whole structure 
lay in a mass of ruins. " In vain," he said, " did I 
strive to induce them to stop their destructive work, 
but each one replied that one stone more or less was 
of no consequence to the building and would not im- 
pair its solidity.'' When these men had reached the 
middle of the garden, they threw the stones they had 
taken at the heads of the younger brothers working 
there, and killed many. They then continued their 
march along the river, and were soon lost to view in a 
dark, misty valley leading to a frightful abyss. 

Father Champagnat, having related this vision, 
gave it the following explanation. The stalwart men, 
half religious and half soldiers, signify the worldly- 
minded superiors, who, having lost the spirit of their 
state, open the door to abuses and do away with all 
restraint. The abuses which careless superiors intro- 
duce or allow to creep into their communities, will 

xi 



xii INTRODUCTION 

gradually undermine the religious spirit of their sub- 
jects and cause the downfall of the Institute, just as 
the quantity of the detached stones caused the build- 
ing to crumble and become a mass of ruins. Those 
who threw the stones at the heads of the young re- 
ligious, indicate the superiors lacking in zeal for the 
regular observance, who allow their subjects to do as 
they like, make no account of the Rule, and by their 
evil example destroy the vocation and the souls of 
those entrusted to them. " If ever our Institute per- 
ishes," Father Champagnat concluded, " it will be 
through the neglect and bad example of worldly- 
minded superiors, who fail to see that their first duty 
is to maintain the strict observance of the Rule. 
Hence good superiors are the support and glory of 
the Congregation, and the bad. ones are its disgrace 
and ruin. It is then a matter of the utmost impor- 
tance to form good superiors, to appoint as such only 
persons of solid virtue." To train good superiors, he 
made use of four principal means. 

1. In the first place, he would frequently confer 
with each superior, requiring of him a detailed ac- 
count of his administration, of the difficulties he en- 
countered both in and out of the community, and then 
he would teach him how to overcome them and derive 
profit from them. 

2. Secondly, he would take counsel of the principal 
brothers. In fact, he never did anything of impor- 
tance without previously conferring with them and 
asking their advice. He thus Initiated them into the 
affairs and rules of the Institute, rectified their views, 
developed their judgment, enabled them to acquire 
experience and to treat and judge matters intelligently. 

3. Thirdly, each superior had to write to him 



INTRODUCTION xiii 

every two months, to give an account of the affairs 
of his house, of the conduct of his subjects and of 
the state of the school and to ask his directions as 
to unforeseen occurrences. 

4. Finally, during the two months of vacation, he 
would give the superiors frequent conferences on gov- 
erning a community, on its temporal administration 
and on teaching and directing schools. He would 
treat minutely of the virtues necessary to a good su- 
perior, of the means of acquiring them, and of the 
duties of teachers and the manner of fulfilling them. 
The following are the leading thoughts of his con- 
ferences, which he developed with all his energy. 

As the head imparts to the body all its influences, 
both good and bad, so the superior, who is the moral 
head of the community, Imparts to his subjects his 
spirit, his dispositions, his defects and his virtues, for 
he can give only what he himself possesses. A su- 
perior, who Is pious, regular, humble, charitable and 
animated with the spirit of Jesus Christ, will commu- 
nicate to his subjects his piety and his other virtues. 
But a superior who Is worldly, vain, irregular, will 
Inoculate his subjects with his fallings and defects. 

As the graft is to the tree, so Is the superior to his 
community. A good graft brings forth good fruit; 
a poor graft produces only wild and sour fruits. 
Hence the adage: As the tree, so the fruit; as the 
superior, so the community. 

The superior Is the mirror of his community, for 
they look at his conduct to conform theirs to his. The 
community is the faithful echo of the superior. 
Hence the superior should give them a good example, 
and be able to say to them with St. Paul : " Be ye 
my imitators, as I am of Christ." (i Cor. 4.16.) 



XIV INTRODUCTION 

The superior Is the principal clock of the house. A 
religious community needs two clocks, the one, me- 
chanical, to keep the time and regulate the exer- 
cises, and the other, a living one, a superior, exact 
in the regular observance, to preside and be the first 
everywhere, and to cause punctuality and fidelity to 
reign in all things. If the latter clock is out of order, 
the former, however excellent it may be in itself, will 
be of no avail, and disorder will reign in the con- 
vent. 

A good superior draws subjects to the Institute. 
When God wishes to withdraw a youth from the 
world and make him a living image of Jesus Christ, 
He entrusts him to a good superior, sends him to a 
well-regulated convent, full of fervor and of the re- 
ligious virtues. A good superior preserves and trains 
the subjects and supplies his Institute with a nursery 
of holy religious. But a negligent and irregular su- 
perior repels good subjects, and God does not care 
to entrust them to him. Woe to those who are under 
the guidance of such a one! Scandalized by his evil 
example, abandoned to themselves, without regular 
observance, their piety and their love for their voca- 
tion will weaken; their good dispositions will be lost, 
and they will run the risk of becoming worse than 
their superior and losing their vocation. 

When we read in the lives of the saints or in 
Church history that certain religious orders or com- 
munities greatly edified the Church by the practice 
of all the virtues of their state, we also see that they 
had a holy superior to govern them. On the con- 
trary, history tells us that careless and Irregular su- 
periors are always found at the head of relaxed and 
ruined religious orders and communities. 



INTRODUCTION xv 

When God wishes to bless a community, He gives 
it a holy superior, and when He wishes to punish it. 
He suffers it to have a bad superior. A pious, regu- 
lar, fervent superior, who faithfully performs all his 
duties. Is a real treasure for a religious community; 
but its scourge is the superior devoid of zeal for the 
regular observance. Such a community Is not an asy- 
lum for virtue, nor a harbor of salvation, but a place 
of hidden shoals and shipwreck. The superior has 
as many imitators of his conduct as he has members 
In his community. Hence great Is the good or the 
evil he does, and great also is his reward or his pun- 
ishment. Our divine Saviour utters woes against 
those who scandalize the little ones ! But far greater 
Is the woe against the superior who scandalizes a re- 
ligious community, composed of choice souls, pre- 
destined and called to a higher perfection. God, 
as judge, will justly impute to him the faults of his 
subjects. 

The Council of Trent holds that a religious house 
totters and menaces ruin, when the virtues that ought 
to adorn the subjects are not found in the superior, 
for just as the superior's virtue and good govern- 
ment promote the virtues and holiness of the sub- 
jects, so also the negligence and bad example of the 
superior are responsible for the defects and Irregu- 
larity of the community. 

The holy founders of religious orders understood 
these truths, and, therefore, laid down very wise rules 
to Insure good superiors for their communities. St. 
Ignatius, besides Indicating the virtues a superior 
should possess, requires that an admonltor should be 
given him to watch over his conduct and his admin- 
istration, to admonish him of his faults and short- 



xvl INTRODUCTION 

comings, to give him advice, and, if necessary, to re- 
port any serious irregularity on his part to the Gen- 
eral of the Society. St. John Baptist de la Salle, 
founder of the Brothers of the Christian Schools, con- 
sidered the Brother Directors as the pillars of his 
Institute, and said that it was only in the communities 
having good superiors at their head, that there reigned 
the regular observance, piety and zeal for the educa- 
tion of children. To obtain good superiors he pre- 
scribed special prayers and the Thursday holy Com- 
munion. 

St. Francis de Sales was very slovv^ in making new 
foundations, for he feared they would oblige him to 
entrust their government to Incompetent persons. 
His motto was: " Few, but good." Good subjects 
are priceless, and can never be too greatly esteemed. 
The whole strength and power of a religious order 
lies in the quality, and not in the quantity of its mem- 
bers. St. John Chrysostom says we should weigh, 
and not count the subjects. St. Ignatius said on his 
death-bed: "If I desired my life prolonged. It 
would be that I might be more watchful In the choice 
of subjects." 

Seeing how greatly the Congregation of the Little 
Brothers of Mary was being developed, some one re- 
marked to Father Champagnat: "What grand 
things you would do, if you had a few hundred thou- 
sands of francs at your disposal ! " " If divine Prov- 
idence would give us fifty good brothers," replied Fa- 
ther Champagnat, " we would do far greater things, 
for we need good subjects more than money. I pray 
daily for more good brothers." 

St. Francis de Sales says it is better that religious 
Institutes should grow by the roots of virtue than 



INTRODUCTION xvii 

by the branches of foundations. Some of them have 
been ruined by spreading out too rapidly, for it is 
not easy to find men competent by their intelligence, 
good judgment and virtue to govern new founda- 
tions. Often, whilst intending and striving to build 
up, we pull down, and, instead of increasing, we 
diminish the divine glory. A great multitude often 
creates confusion, hence the prophet Isaias says 
(9.3) : " Thou hast multiplied the nation, and hast 
not increased the joy" (i.e. the fruit). Therefore 
the saint's motto : " Few, but good." " This," 
said Father Champagnat, " should be our rule. 
Rather train a few holy religious, than multiply our 
foundations. Let us have few convents, but a holy 
superior in each one." 



QUALITIES OF A GOOD 
SUPERIOR 

CHAPTER I 

Section i. What Idea We Should Have of a 
Good Superior. 

1. The superior is the representative of God and 
the depository of His authority. All power, all au- 
thority is from God. The superior does not repre- 
sent God on account of his age, science or personal 
capacity, but simply because he has been canonically 
elected or appointed. 

2. The superior is a father. God is every thing 
in our regard; He is our Creator, our Preserver, our 
Lord, our Master, our Judge; but He is especially 
pleased to show Himself a father to us. In delega- 
ting His authority to our superior. He wishes him to 
show himself in a particular manner as our father, in 
order to manifest to us the divine attribute in which 
He most delights — His goodness, for He is Good- 
ness itself. Hence He confers on him whom He in- 
stitutes as superior, all the qualities of a father, — 
love, kindness, indulgence, charity and something of 
that inexhaustible fund of goodness, which induces us 
to call Him the Father of mercies, the treasure and 
source of all good. God's acts have two effects; — 
they confer the thing itself, or the dignity, and the 
spirit, or the qualities of the dignity. Hence in be- 

I 



2 QUALITIES OF A GOOD SUPERIOR 

stowing on us a father in the person of our superior, 
He also confers on him all the qualities of a good and 
tender father. A good father lives, labors, sacrifices 
himself and gives all for the welfare of his chil- 
dren. 

3. The superior Is the channel of grace to his 
community. Through the superior God imparts to 
them the graces of direction, of protection, and the 
spirit of their state. 

4. The superior is a sure and faithful guide. He 
Instructs his subjects In their religious duties, teaches 
them how to discover their passions and defects, 
points out to them the deceits and snares of the devil, 
trains them In virtue. In the spirit of their vocation, 
in the discharge of their office, and leads them In 
the way of perfection, solid piety and the Interior life. 

5. The superior Is the guardian of the Rule. His 
first duty as superior Is to look after the faithful ob- 
servance of the Rule, and to maintain In his subjects 
the religious spirit, the peculiar virtues of their In- 
stitute, to perfect them daily, to strive to conquer In 
himself and In them whatever is opposed to religious 
perfection. He Is the living Rule, that is, he should 
be a perpetual and perfect model of regularity and 
virtue, so that his subjects may need only to look at 
him to know what they should do to conform to the 
maxims of Jesus Christ, and to live according to the 
spirit of their state In order to become perfect re- 
ligious. What was said of St. Aloyslus, should be 
applicable to every superior, viz: If the Rule and 
Constitutions were lost, they could be found again 
in his conduct. The superior Is the living Rule also, 
inasmuch as he is endowed with the authority to en- 
force Its observance on all his subjects. By virtue 



IDEA OF A GOOD SUPERIOR 3 

of this authority the superior, according to Father 
Champagnat, has seven functions. 

1. First, he has the power to command and to 
teach. It is, then, his right and his duty to give 
directions to his subjects, to instruct and train them, 
to explain the Rule, to grant necessary dispensations 
therefrom, to determine its meaning and application in 
accordance with the spirit and customs of the Insti- 
tute. 

2. Secondly, the superior is empowered to direct 
his subjects in the way marked out by the Rule, in 
the employments imposed by obedience, in the prac- 
tice of virtue, and in all the exercises of the com^- 
munity. 

3. The superior is authorized to watch in order to 
ward off evils and whatever may prove injurious to 
any particular individual or to the whole community. 
He should consider these words as addressed to him- 
self: "Keep this man; and if he shall slip away, 
thy life shall be for his life " (3 Kings 20.39). 

4. The superior is bound to keep and maintain his 
subjects in the discharge of their duties and in the 
spirit and end of their vocation. 

5. It behooves the superior to provide with a ten- 
der solicitude for the spiritual and corporal wants 
of every individual of the community, so that the 
individual members, being relieved of such cares, may 
devote all their time and attention to their sancti- 
fication and the performance of their tasks. 

6. It pertains to the superior to secure the rights 
of each one, and to have due respect shown to the 
officials, to protect the weak against the strong, the 
oppressed against the oppressor. 

7. The superior is empowered to correct and pun- 



4 QUALITIES OF A GOOD SUPERIOR 

ish leniently and charitably the faults and defects 
of the good, and more severely the habitual violators 
of the Rule, who disturb peace in the community 
and promote abuses, for it should be said of him that 
he does not carry in vain the sword of authority. 

The superior among his subjects is like the head 
in regard to the other members of the body. Each 
member or organ has its own peculiar function. The 
head, connected with all the senses, predominates 
over all of them, governs and directs them, transmits 
to them motion and life at will. The head has no spe- 
cial function, so that it may provide for the wants 
of the other members, for it is necessary for all, since 
it sees, hears, breathes, tastes, speaks for all. Such 
also is the action of the superior in regard to his sub- 
jects. He watches over their souls as being to give 
an account of them to the Lord. 

In instituting the superior, God speaks to him as 
did Pharaoh to Joseph, when placing him over Egypt : 
" This community I entrust to you is like a kingdom 
in which I will keep the first place and the sovereign 
authority; but you are next after Me, My represent- 
ative, and no one shall do or undertake any thing ex- 
cept by your orders. I delegate to you My power, 
and those in need of counsel and help shall have re- 
course to you. It is your duty to watch, command, 
instruct, correct, direct, encourage and console them 
in My name. If you are faithful and correspond 
with My designs over you, you shall receive all the 
light, help and graces to fulfil easily your duties as 
superior." What glory and honor for a man to be 
thus made God's help and coadjutor, and to co- 
operate with Him in the salvation and sanctification of 
men I 



IDEA OF A GOOD SUPERIOR 5 

Section 2. What a Religious Owes to His 

Superior. 

1. Since the superior is the representative of God's 
authority, the subject should respect him, that is, he 
should, first, have a high opinion of him and esteem 
for him. " To obey our superior is of little conse- 
quence," says St. Bernard, " if we do not sincerely 
esteem him.'' We ought rather to recall his virtues 
and good qualities than think on his shortcomings. 
" It is the duty of a good religious," says St. Laurence 
Justinian, " to believe that no one is more virtuous 
or more able, more competent to govern than his su- 
perior; if he does not think so, he will soon lose con- 
fidence in his superior, and become the sport of the 
devil's temptations." But if the superior has de- 
fects, should this be a reason to refuse him the re- 
spect due him? By no means, for it is our duty to 
respect our superior, not on account of his sanctity 
or natural gifts, but because he is God's representative 
in our regard. The imperfect or ignorant superior is 
God's representative as well as the saintly and highly 
gifted superior. He who would venerate a crucifix 
only on account of its beauty or costly material, and 
refuse to venerate a wooden one, would be wanting' 
in faith, and would dishonor Jesus Christ Himself 
hanging on it for our salvation. Hence he who 
would fail to revere a superior because of his fail- 
ings and lack of learning and ability, would be want- 
ing in faith, for he would fail to recognize him as 
the representative of God Himself. 

2. Secondly, we should always speak of our su- 
perior with respect and esteem. St. Bernard requires, 
in addition to this^ that we endeavor to keep up re- 



6 QUALITIES OF A GOOD SUPERIOR 

spect and esteem for the superior in the minds of 
our companions; hence we must refrain from speak- 
ing ill of him, or listening to others doing so. De- 
traction of superiors is a serious fault, destructive of 
obedience, the good spirit and childlike piety, with- 
out which there can be no real virtue. 

3. Thirdly, we should never object or talk back to 
our superior, when he gives us a command or an ad- 
monition. Seneca says that contending with an equal 
is suspicious, with an inferior, evil, and with a su- 
perior, insolent and shameful. The Holy Ghost ad- 
monishes us to listen, see, and be silent. 

4. Fourthly, we should revere, honor, respect all 
that pertains to or comes from our superior, such as 
— his words, orders, writings and even his reproofs, 
receiving all from him as coming from God Him- 
self. We should not, observes St. Bonaventure, at- 
tend to what strikes our senses, but consider all that 
comes from our superior as a remedy for our spiritual 
ills, as an antidote to our temptations. — St. Teresa 
was wont to look upon her superior as her visible 
God. Another saint used to call her superior her 
Christ. Father Bartholomew Islas called his supe- 
rior his Jesus Christ on earth. St. Francis Xavier 
so greatly revered his superior, St. Ignatius, that 
he would read only on his knees the letters he re- 
ceived from him. St. Maurus so revered St. Bene- 
dict, that he ordered a letter he had received from 
him to be buried with him. St. Teresa so respected 
her superior, that she would never sit down where 
her superior had been seated. 

The next thing we owe to our superior as God's 
representative in our regard, is faith. This implies 



IDEA OF A GOOD SUPERIOR 7 

that I. we must believe that he holds God's place and 
represents Jesus Christ; 2. that God speaks or com- 
mands through him, since our divine Saviour says: 
" He that heareth you, heareth Me "; 3. that when 
we respect, honor and obey our superior, we respect, 
honor and obey Jesus Christ Himself; 4. that we 
offend Jesus Christ whenever we fail in our duty 
towards our superior, for He says expressly: "He 
that despiseth you, despiseth Me"; 5. that all that 
proceeds from obedience is most advantageous and 
perfect for us; 6. that divine Providence tries us for 
our good whenever our superior says, does or com- 
mands what displeases or mortifies us. The Holy 
Ghost warns us (Prov. 2-^^ l) ^o^ to rely on our 
own judgment. We should rely rather on the light 
and word of our superior, for to him Jesus Christ says 
" He that heareth you, heareth Me." " God in 
giving a superior to religious," says St. Ambrose, 
" has provided them with an indefectible light to 
guide them." He who does not wish to go astray, 
must follow this light. But is the superior infallible ? 
No; he may err in giving orders and directions, but 
unless what he commands is evidently sinful, the sub- 
ject, in obeying, does not err, but performs an act of 
virtue. St. Teresa, who was well qualified to judge 
in this matter, declares that there is more security in 
obeying the superior, than in obeying visions and rev- 
elations. " If all the angels," she says, " were to 
tell me one thing and my superior were to tell me an- 
other, I should follow my superior, although I were 
convinced that the angels were sent to me by God." 
St. Peter Damian thus addressed his superior: " I 
consider you as my father, my master, my teacher, 



8 QUALITIES OF A GOOD SUPERIOR 

my angel, and I have greater faith in your light than 
in that of all the doctors and of all the angels in 
heaven." 

The superior resembles the sun with planets mov- 
ing around it. The influence of the sun causes the 
planets to remain in their orbits, to follow the way 
traced by the Creator. Were this influence to cease, 
they would at once be dispersed throughout space 
and produce disorder and confusion, and most likely 
be destroyed. In like manner, the subject who loses 
faith in his superior and detaches himself from him, 
falls into an abyss of error and sin, and is liable to lose 
his vocation. The planets are opaque, and their 
light comes from the sun. The religious also is only 
darkness in himself and derives his light only from 
his superior. To gaze fixedly at the sun is blinding. 
The religious who looks at his superior to examine 
and criticize his judgment and conduct, is blinded 
and looks at things in the wrong way. The sun, 
though all beauty and light when seen with the 
naked eye, shows dark spots when seen through a 
telescope. Every superior, however capable and 
holy, has spots, imperfections invisible to the eyes of a 
childlike faith, but visible, and even magnified, when 
seen through the telescope of natural reason, self- 
love, human judgment. Woe to the religious who 
uses these fatal instruments, for he will soon lose 
faith in his superior, and together with it the spirit of 
his vocation. The religious who does not believe 
in his superior, is blind, given up to his own sense, has 
lost the spirit of his state, and is an unhappy being. 

5. We should love our superior, inasmuch as he 
is a father to us. One of the greatest blessings of 
the religious state is that it makes us as children, and 



IDEA OF A GOOD SUPERIOR 9 

gives us a father all our life. The services of a 
natural father to his child are not to be compared 
with those of the superior in religion toward his sub- 
jects. To them he is of great assistance and one of 
the most powerful means in the way of perfection. 
The devil knows this well, and therefore does all he 
can to deprive religious of this means. He strives, 
in consequence, to stifle this childlike spirit by in- 
spiring aversion towards the superior and a servile 
fear of him, and causing him to be regarded, not as 
a father, but as a severe master, an importunate over- 
seer and rnonitor. We should guard against these 
devilish snares, and cling to our superior, love him as 
a true father, and be persuaded that he has for us a 
father's love and affection. 

Religious should testify their love for their su- 
perior, first, by sincere respect, due deference, constant 
desire of pleasing, by meek, respectful language and 
entire devotedness. Secondly, by a childlike obe- 
dience. Good children do not find it difficult to obey 
their parents, because they love them; hence the saints, 
being children of God, are called children of love. 
Obedience and charity are two inseparable compan- 
ions. '' Religious," says St. Leo, " obey as they love, 
and love as they obey." The religious who loves his 
superior as his father, loves also his commands, and 
It does not cost him much to fulfil them. Thirdly, 
by forestalling their superior to spare him difficult la- 
bors, to render him every possible service. " We do 
not love our superior," says St. Bonaventure, " if we 
neglect to do him some favor, to relieve him, or if 
we let him do our share of work, or that which we 
find difficult or disagreeable to our taste." He who 
loves his superior, strives to be a pious, regular, fer- 



10 QUALITIES OF A GOOD SUPERIOR 

vent and good religious, for he knows that what most 
grieves a good superior, is to see his subjects neglect 
their Rule and the work of their sanctification and per- 
fection. A bad religious has no love either for his 
superior or for his Institute. 

6. It behooves us to be intimately united with our 
superior, because he is for us a channel of grace. 
For a perfect union it is required that all the parts be 
adaptable to one another and that an intercommunica- 
tion of good exist between them. There can be no 
union between water and oil, for they do not mingle 
with each other. The superior unites himself with 
his subjects by descending, lowering himself to them, 
devoting himself to their welfare, relieving their ills, 
bearing with their defects, and considering all their 
wants as if they were his own. Thus did Jesus Christ 
lower Himself to unite Himself with man; He took 
upon Himself our infirmities, in order to heal them. 
In a word, it is by kindness, condescension, indulgence, 
charity, devotedness, that the superior unites himself 
with his subjects to become one with them. 

On the other hand, the subject unites himself with 
his superior and becomes one with him by openness of 
heart, by frequent communications and relations with 
him, by an entire gift of himself, so that the superior 
may dispose of him as he may deem fit, and use him 
as a serviceable instrument in the work of the Insti- 
tute. The superior devotes to the welfare of his 
subjects his authority, his cares, his knowledge and 
experience, his good example, his love and all his 
solicitude; and the subject gives to his superior 
his wants, his every infirmity, his respect and docility, 
his love and his entire devotedness. These different 



IDEA OF A GOOD SUPERIOR ii 

reciprocal gifts form unity, and unite as one the su- 
perior and the subject, and enable the subject to par- 
ticipate in his superior's light, experience and wisdom, 
and to receive from him the abundant graces of direc- 
tion and protection in his state. 

Let us now see how the subject breaks this union 
and separates himself from his superior. Forgetting 
that the superior is God's representative, he beholds 
In him only a man marred with imperfections. In- 
stead of considering him as a Seer, he looks upon him 
as blind, or as seeing things only from afar. Instead 
of loving him as a father, he regards him as a dis- 
agreeable overseer and troublesome monitor, as a se- 
vere master, or even as a heartless tyrant. Filled 
with these evil sentiments, he keeps aloof from his su- 
perior; rarely communicates with him, or does so only 
under compulsion. And what is the result? There 
is a separation, a schism between superior and sub- 
ject, and the latter no longer receives through his 
superior the necessary graces of his state, divine light 
and success; he is like a member separated from its 
head, receiving from It neither life nor Influence; he 
is like a branch cut away from Its trunk, receiving no 
sap from It, and withering away. He is given up to 
his own mind, to his reprobate sense, whence orig- 
inates the most dangerous, the most Incurable spiritual 
disease — a bad spirit. Separated from his superior 
and from his Influence, such a subject loses all relish 
and love for his vocation, and insensibly becomes de- 
tached from his order. Then he experiences a fright- 
ful void and bitterness in his heart; a mental anguish 
takes possession of him and devours him as a cancer, 
making him utterly miserable. Such a state not In- 



12 QUALITIES OF A GOOD SUPERIOR 

frequently ends in a loss of vocation, and perhaps in 
reprobation. For goodness' sake, let us not put 
asunder what God has joined together! 

7. The religious owes to his superior, as his Guide, 
three things. First, he should consult him in his 
doubts and seek his advice whenever he feels its 
need. Outside of matters of confession, he should 
have recourse to his superior in all his troubles and 
difficulties concerning his employment, his intercourse 
with his companions and the practice of virtue; also 
whenever he does not find in the Rule the directions 
he needs, whenever there is question of interpreting 
doubtful points or obscure passages of the Rule, and 
of obtaining the requisite permissions and dispensa- 
tions. — Secondly, he should give his superior an ac- 
count of his doings and of his defects. The religious 
who loves obedience, does not rely on his own light, 
or follow his own guidance. He submits all he does 
to his superior, wishing that his every act should bear 
the stamp of obedience. The religious who desires 
to correct his defects, does not dissemble them, for he 
is aware that vices thrive in darkness, and are often 
extirpated by merely being exposed to light. — 
Thirdly, it behooves him to follow with entire do- 
cility his superior's counsels and directions. 

8. Since the superior is the Guardian of the Rule, 
we ought, in the first place, not take it ill, if the su- 
perior is zealous for its punctual observance, for that 
is his first duty as superior. We ought to help him 
in this responsible task by conscientiously keeping the 
Rule, and by inducing others, whenever the oppor- 
tunity offers, to observe It faithfully. — In the second 
place, we should not easily listen to complaints against 
the superior. Let us beware of passing judgment on 



IDEA OF A GOOD SUPERIOR 13 

his virtue and his administration according to the com- 
plaints made against him, for there never has been 
a holy superior, however perfect, who was able to 
escape altogether the murmurs and complaints of his 
subjects, or who governed so well, that blame was 
never attached to his conduct. Let us examine who 
are those that complain of their superior. Are they 
the wise, fervent members of the community, the 
punctual observers of the Rule? Are they not rather 
the disappointed, the sensitive, the unmortified, the 
lovers of independence, who would seem to have en- 
tered religion merely to have their own way? This 
will show us how much the complaints are worth. 
Then let us examine of what do the discontented 
complain. Is it because the superior does not keep 
the Rule? or because he does not correct those who 
fail against their duty, or because he does not suf- 
ficiently humble the proud, or neglects his spiritual 
exercises, or does not sufficiently urge his subjects to 
strive after perfection? If the complaints are of this 
nature, we may give heed to them, and appeal to 
higher superiors for a remedy. But if they are not 
of this nature, and proceed only from those who yearn 
for relaxation and the gratification of their senses, of 
their pride, then let us not listen to them, but do all 
we can to discourage them. — Thirdly, subjects should 
always be mindful of these words of St. Paul: " Your 
prelates watch over you, as having to render to God 
an account of your souls " (Heb. 13.17). What a 
fearful responsibility. " O God," exclaims St. John 
Chrysostom, " what a burden, what a risk, that a 
superior should be obliged to render an account not 
only of all his subjects in general, but of each one 
in particular, and be judged and even punished for 



14 QUALITIES OF A GOOD SUPERIOR 

each one's misconduct." It behooves, then, each sub- 
ject to lighten this burden of his superior by his do- 
cility and regularity, and by endeavoring to correct 
his defects, and accepting in a childlike spirit all 
his superior's admonitions, reproofs and corrections. 
Nothing is more difficult for a superior than to be 
obliged to govern religious who do not love their 
Rule, who need to be watched to insure their regular 
observance. On the other hand, the burden of gov- 
ernment is lightened and facilitated for a superior, 
when his subjects are pious, docile, animated with a 
good will and zealous for their perfection. 



CHAPTER II 

FIRST QUALITY OF A GOOD SUPERIOR ' — GOOD JUDG- 
MENT 

The superior should be a perfect man. A perfect 
man possesses four qualities : — good judgment, solid 
virtue, good character, and sufficient knowledge. A 
superior is more or less competent to do good and 
win souls to God, as he possesses these qualities in a 
greater or less degree. In fact, if he lacks any of 
them, or possesses them only in a very small degree, 
he is hardly fit to govern or direct a community, to 
inspire his subjects with the love of virtue and lead 
them to God. 

Good judgment is the first and most necessary of 
all natural gifts, for good sense is before every thing; 
before fortune, science, talents, health; it cannot be 
replaced, for a man without judgment, without good 
sense, is unfit for serious employment, and is every- 
where a nulhty; for what will all other gifts avail, if 
he is devoid of good sense ! The richer his other 
gifts, the more apt is he to abuse them; they are for 
him like a sharp sword or a loaded weapon in the 
hands of a child — a dangerous, and even a deadly 
instrument. A correct and mature judgment is useful 
for all things ; not only . to acquire knowledge and 
light for the mind, but also to regulate the conduct 
and direct the heart. 

A correct judgment is indispensable for acquiring 
solid virtue. Hence St. Bernard holds that virtue is 

15 



1 6 QUALITIES OF A GOOD SUPERIOR 

the daughter of reason and especially of grace. With- 
out prudence, the fruit of good sense and of a serious 
mind, virtue will degenerate into vice. Solid virtue 
cannot exist in one who lacks good judgment and a 
serious mind. 

In the processes of beatification, the examination 
of the virtues begins invariably with that of pru- 
dence. If there is any positive doubt that the can- 
didate for beatification has been wanting in prudence, 
the process ends then and there; because the natural 
and correct conclusion is that he could not have prac- 
tised any other virtue in an heroic degree. Pru- 
dence is the fruit of right reason. Hence there is 
neither prudence nor solid virtue where there is not 
a right judgment, a judicious mind. Those who 
have a narrow and superficial mind are limited in 
everything else; their virtues, like their mind, are 
little, inconstant and superficial. 

Good judgment is the measure of a man in the 
world; it is a universal instrument, the first requisite 
for success. Experience shows that he who is pos- 
sessed of a right and mature judgment is fit for any 
position, and is everywhere attended by success. 

Good judgment is especially necessary for a su- 
perior, for without it he cannot properly discharge 
the duties of his office and wisely direct his subjects. 
*' Reason," says Bossuet, " is required even to guide a 
horse properly, to lead a flock. How much more is 
it needed for governing men and directing a com- 
munity of holy religious! " 

Virtue alone cannot suffice for so exalted and diffi- 
cult a ministry, for holiness is unable to supplement 
the spirit of discernment, prudence, reflection, or the 
art of governing. " I acknowledge," says St. Ig- 



THE SUPERIOR'S GOOD JUDGMENT 17 

natlus Loyola, " that the less wise according to the 
world sometimes direct the affairs of God better than 
the more wise, because they take counsel from Him, 
and receive from Him a light that human prudence 
cannot furnish. Nevertheless, to speak in general, 
holiness does not suffice to lead others properly; a 
good superior should possess both solid virtue and 
a sure and profound judgment. A superior with an 
exquisite prudence allied to a mediocre sanctity, is 
preferable to one of eminent sanctity with a limited 
prudence." 

This is the reason why Holy Scripture recommends 
that the choice of a chief should fall on one pos- 
sessed of a judicious mind and prudence : " Let the 
king provide a wise and industrious man, and make 
him ruler over the land of Egypt" (Gen. 41.33). 
"Show thyself a man" (3 Kings 2.2), said David 
to Solomon; that is, be wise, prudent, considerate; 
have good sense, if you wish to govern the people 
with justice and glory. Of David it was said: 
" David behaved himself more wisely than all the 
servants of Saul" (i Kings 18.30). Hence God 
chose him as fit to reign over His people. Jethro 
gave this advice to Moses: " Provide out of all the 
people, able men, such as fear God, in whom there 
is truth, and that hate avarice . . . who may 
judge the people at all times" (Exod. 18.21, 22). 
— '^ WisCy^ that is, intelligent, judicious, prudent; 
^' Able/' that is, who have experience, a happy char- 
acter, a conciliating spirit, a particular talent to cap- 
tivate and dominate minds; " fearing God," that they 
may teach by example, and by their piety obtain from 
God what talent cannot effect; " truthful, hating av- 
arice," that is, of acknowledged honesty, Impartial- 



1 8 QUALITIES OF A GOOD SUPERIOR 

Ity, incapable of being seduced by flattery or hope 
of preferment, etc. 

Finally, the Holy Ghost says expressly: "He 
that understandeth (that is, who is reasonable, pru- 
dent and judicious) shall govern others" (Pfov. 
1.5). God promised to give Solomon all that he 
would ask; this great king, knowing how indispensa- 
ble a good judgment is to those in authority, prayed 
for wisdom, because wisdom includes a sure judg- 
ment, a broad mind, prudence and discernment, which 
are the chief qualities required by him who governs 
others, In order to insure success. God was so 
pleased with this prayer, that " He gave to Solomon 
wisdom and understanding exceeding much, and 
largeness of heart as 'the sand that is on the sea- 
shore " (3 Kings 4.29), that Is, wisdom enabled 
him to embrace at a glance, as It were, all that Is 
useful for governing men well, for discerning the 
wants of his subjects and healing their ills. 

The most dreadful scourge of a community Is an 
Incompetent, Imprudent superior. To punish Jeru- 
salem, God threatened (Is. 3.1, 4) to deprive It of 
the valiant and the strong, and to give children as 
princes. This He did, and there resulted In Judea 
the woe and ruin Indicated by Solomon (Eccles. 10. 
10) as the result of a government by children; that 
Is, by Incompetent and Imprudent men, devoid of 
good judgment. Cicero ascribes the decay of the 
great Roman republic to three causes — egotism, dis- 
cord and the rule of the beardless (I. e. children). 
But prudence Is not always allied to age, for, says 
the Holy Ghost, " the understanding of man are 
grey hairs" (Wisd. 4.8). Some, notwithstanding 
their youth, are wise by their good sense, their mor- 



THE SUPERIOR'S GOOD JUDGMENT 19 

als and their conduct, and excel many older persons 
in wisdom. Old age, that is, wisdom, according to 
Pythagoras, Is found rather In prudence and virtue 
than In the number of years. Nevertheless, as age 
usually adds maturity to the mind, the Council of 
Trent decreed that no one, under the age of forty 
years, should be made superior general, and Canon 
Law requires the superior of ordinary communities 
to be at least twenty-five years old. 

How great a treasure for a community to possess 
a superior that is broad-minded, judicious, and pos- 
sessed of mature judgment and perfect tact! This 
will be made clear by examining his manner of gov- 
erning. 

Section i. A Reasonable Superior Governs 
His Subjects as He Himself Would Wish 
TO BE Governed. 

" What justice would there be," inquires St. Fran- 
cis of AssisI, " to desire for one's self a meek, kind 
and Indulgent superior, and, at the same time, to be 
harsh, severe and exacting towards one's own sub- 
jects!" A good superior treats his subjects as he 
himself would wish to be treated. " He con- 
siders himself," observes St. Bonaventure, " as 
the father, and not as the master of his 
brethren; he acts towards them as a kind physi- 
cian and not as a tyrant; he treats them, not as slaves, 
but as children destined to share with him the heav- 
enly Inheritance." As he would desire for himself 
a superior meek, affable, condescending, with a pa- 
ternally loving heart, he strives to be such towards 
his subjects. " As superiors," says St. Gregory, " we 



20 QUALITIES OF A GOOD SUPERIOR 

ought to act towards our flock, as we would have our 
superiors to act towards us." 

This is so consonant with reason, that even the pa- 
gans admitted its justice. Trajan took this as his 
motto: " As emperor I will be to my subjects, what I, 
as a subject, would have wished the emperor to be for 
me. In all my conduct I will endeavor to show that 
kindness towards them, which I would have wished 
to be shown to me.'* Galba, another Roman emx- 
peror, said: " In order to acquire and apply the sci- 
ence of a good government you will need only to con- 
sult your own judgments on your superiors, when you 
were a subject. Remember what you condemned or 
praised; strive to possess the good qualities you 
wished them to possess, and to avoid the defects that 
displeased you in them, and you will govern well." 

Like St. Paul the good superior does not seek his 
own Interests, but those of his brethren; he devotes his 
strength, health and ability to procure them spiritual 
good and temporal assistance. He makes himself the 
servant of all, and chooses for himself that which is 
least honorable and most difficult. " The superior 
worthy of the name," says Father General Aquaviva, 
S. J., " must forget himself for the sake of others, 
treat himself more severely than his brethren, be re- 
signed to lead a life of solicitude and care, to grieve 
over the weak and the tepid, and to receive as a re- 
ward for his devotedness only Ingratitude, dislike, 
murmurs and blame." 

The superior who lacks intelligence and virtue, does 
not know these principles, and often does not even 
have an idea of them. Hence he acts, not as a father, 
but as a master; he does not look upon his subjects as 
his brethren, as his children, as another self, but as 



THE SUPERIOR'S GOOD JUDGMENT 21 

servants and strangers; he acts as if his office were 
only a means of advancing his personal interests. Of 
such superiors Father Champagnat used to say: 
" There are Brother Directors who cause their au- 
thority to consist in teaching the highest class, in car- 
rying the purse, in appropriating to themselves the 
best of everything in the community, in procuring 
for themselves every kind of ease and comfort, in 
parading before the public, in taking all kinds of lib- 
erties, regardless of the Rule, in having others to 
serve them, and sometimes in even tyrannizing over 
their brethren. How contemptible are such supe- 
riors, and how greatly are their subjects to be pitied! 
A few such superiors will open the way to the most 
dangerous abuses, sufficient to ruin and destroy the 
whole Congregation. May God preserve us from 
entrusting any of our houses to a brother with such 
a spirit, with such a conduct ! Between a superior 
of this kind and a good and reasonable one, there is 
all the difference that exists betweea a heartless and 
covetous employer and a good father of family. 
The former works his employes for his own interest 
only, and thrives on their sweat and blood, whilst 
the latter gives and sacrifices all he has, his strength, 
health, talents and his very life to render his children 
happy." 

Section 2. A Reasonable Superior is Strict 
Towards Himself, and Lenient Towards 
His Subjects. 

Such a superior never spares himself and con- 
stantly endeavors to improve and make progress in 
perfection; but he requires from his subjects only their 
duty. He is not amazed at their faults, is always 



22 QUALITIES OF A GOOD SUPERIOR 

kind and without harshness or anger in correcting 
them, for he is fully convinced, like the saints, that 
human misery Is miserable, and human infirmity, in- 
firm. He shows a loving compassion, and not indig- 
nation, for their faults. 

He never rigorously exacts what is personally due 
to himself and dissembles the offences offered him, 
such as an indiscreet word, a want of due regard, 
whenever he perceives that they are not the outcome 
of malice or ill-will. He carefully provides for the 
needs of his subjects, and kindly grants whatever little 
comfort, etc., they may ask for under the plea of 
health, infirmity and the like, although such wants 
may be more imaginary than real, for he knows how 
to make due allowance for the Imagination, which 
in certain individuals Is Itself a disease in need of 
remedies. 

The principal defects of a superior lacking good 
judgment are : — great sensitiveness to all that con- 
cerns himself, physically and morally; fondness of 
his ease and comfort, and consequently gratifying his 
every desire, sacrificing all to satisfy his least wants, 
dispensing himself from the Rule under the slightest 
pretexts, and severity towards others; hence he has 
but little regard for the suffering, does not sympa- 
thize with them or do anything to relieve their pains 
or their needs; scolding and reproving for the least 
trifles, not bearing with the defects of his subjects 
and requiring of them too great a perfection. 

St. Francis de Sales vv^as wont to divide superiors 
into ^wt classes. To the first class belong the supe- 
riors who are too Indulgent towards themselves and 
towards others. Such persons are, as private indi- 
viduals, usually good, though too easy-going and soft; 



THE SUPERIOR'S GOOD JUDGMENT 23 

but, says St. Francis de Sales, " they are, as superiors, 
negligent, irregular, wanting in their duty, and, like 
dumb dogs, do not inveigh against vices and abuses, 
allowing things to take their own course and the Rule 
to be broken with impunity." — To the second class 
belong those who are strict towards others and to- 
wards themselves. Their character is usually harsh; 
but, as they do not spare themselves any more than 
others, they prove thereby that they are in good faith 
and have an upright heart. But often they spoil 
things by wishing to do them too well, just like those 
who hold the bridle too high to keep the horse from 
stumbling, and thereby prevent him from going for- 
ward. 

To the third class belong those who are strict to- 
wards themselves and indulgent towards their sub- 
jects. They are justly looked upon as saints, as pro- 
foundly versed in the ways of God. Hence they are 
esteemed and loved by their subjects, who are pleased 
to be treated kindly and to see their superior punctu- 
ally observing the Rule from which he dispenses them 
whenever there Is a good reason. — To the fourth 
class pertain those who are strict towards others and 
indulgent towards themselves. Such superiors are 
unjust and wicked, for they are like the Pharisees, 
who were wont to place on others heavy burdens, 
which they did not deign to touch with a finger. 
Such superiors cannot sincerely believe that It be- 
hooves them to be strict towards others, since they 
are not so towards themselves, nor that their self- 
indulgence is lawful, since they show no Indulgence 
towards others. Hence they are wholly inexcusable, 
for their indulgence proceeds from a bad will, and 
their severity from cruelty. — Finally, the members 



24 QUALITIES OF A GOOD SUPERIOR 

of the fifth class are those who practise a holy equal- 
ity, that is, to serve unto others the same measure as 
unto themselves. This class is not very large, for, 
says St. Francis de Sales, " the saints, who are the 
most judicious superiors, are naturally disposed to 
use severity towards themselves, and indulgence to- 
wards others." 

Section 3. A Reasonable Superior is Very 
Reserved in Speech, and Keeps Secrets 
Most Conscientiously. 

He is singularly discreet and cautious in speech, 
knowing well that he who is not master of his tongue, 
is not able to keep a secret, is unfit to govern, and can 
have no claim to the confidence of his subjects. He 
who speaks without reflection or discretion, shows 
clearly that he lacks judgment and is light-minded 
and superficial. To know how and when to keep 
silence is a characteristic of wisdom and a mark of 
ability. Where there is depth secrets are safe, for 
they cannot be fathomed. 

The wise superior keeps his tongue in his hearty 
and, therefore, speaks with much discretion. The 
foolish superior, however, has his heart on his tongue, 
and says without discernment all that he thinks (Eccli. 
21.29). The discreet superior loves the hidden life, 
and does not spread himself out into the world. 
Though brief, he is always civil, polite, kind and af- 
fable towards all who approach him. He makes 
only necessary visits, and these are short. He forms 
no intimacy with outsiders, even if they are rich or 
prominent. He never converses with either the 
clergy or the laity about the private affairs of the 
community, and much Jess about the failings of its 



THE SUPERIOR'S GOOD JUDGMENT 25 

members. In this he is as reserved as St. Frances 
de Chantal, who used to say to her sisters : " Never 
speak to any one out of the convent or to the spiritual 
Father, of the faults of any member or complain 
of matters which would serve to discredit the com- 
munity or its superiors. We should jealously guard 
the honor and good odor of our community, which is 
God's family. Take this to heart, for it is so essen- 
tial, that its transgressors would be obliged to make 
restitution." 

The wise superior never discloses to others, unless 
in necessary cases to the higher superiors, the defects 
or faults of his subjects. All that he knows about 
their conduct, either through their own avowal or in 
any other way, Is as sacred to him as the seal of con- 
fession. He never declaims, not even in general 
terms, against the faults secretly confided to him. In 
conversation he carefully guards against every allu- 
sion to such matters, knowing that the slightest im- 
prudence on his part would forfeit the confidence of 
his subjects. When speaking with his brethren he 
refrains from adverting to worldly matters, such as 
politics, but is uniformly cheerful, pleasant and ex- 
pansive, making known such doings of the order as 
may prove interesting or conducive to fraternal char- 

The prudent superior, when planning some wise 
measure for the welfare of his community, keeps it 
secret until he has made his decision and is ready to 
carry it out, for a project that Is too soon divulged, 
is exposed to be thwarted by the evil-disposed and to 
become the cause of dissensions. In short, a rea- 
sonable superior seals his words and deeds with dis- 
cretion, prudence and charity. 



26 QUALITIES OF A GOOD SUPERIOR 

On the other hand, how different is the conduct 
of a superior who lacks both judgment and virtue ! 
Being talkative and fond of company, he loses 
much precious time in making or receiving un- 
necessary visits, in the transaction of business, in 
mere trifles, and whilst he is thus wasting his time, 
the regular observance suffers, the affairs of the 
community are in confusion, his subjects murmur 
and complain, and run the risk of becoming worldly- 
minded, and losing the religious spirit, and with 
it the divine blessing on their labors. Such a su- 
perior, when conversing with outsiders, seeks to 
be Interesting and pleasant, and, observing neither 
prudence nor discretion, often mentions matters he 
ought to keep secret, and sometimes goes even so far 
as to amuse himself and his hearers with the short- 
comings of his subjects. The good and prudent su- 
perior avoids all unnecessary contact with the world, 
and never says or does anything derogatory to his 
good name or to that of his community. Religious 
who come too frequently in contact with the world, 
soon lose its esteem and respect. The abbot St. An- 
tony, having been Invited to the court of the emperor, 
consulted his disciple Paul, as to whether he should 
accept the invitation. Paul replied very wisely: ^' If 
you go to the court, you will be called merely Antony; 
but if you do not go, you will be called Abbot 
Antony.'' How true It Is that a religious, who wishes 
to be esteemed and to make himself useful to men, 
should flee the world, unless Impelled by duty, neces- 
sity or charity to frequent It. 



THE SUPERIOR'S GOOD JUDGMENT 27 

Section 4. A Reasonable Superior Always 
Respects Himself and Others. 

A certain superior, being asked by another to teach 
him an easy means of winning the respect, confidence 
and submission of his subjects, replied: *' I respect 
myself, and I respect my brethren; this is my whole 
secret." " But in what do you cause this respect to 
consist? " " In the first place, I allow myself no low 
or vulgar familiarity with any of my brethren. 
Tricks, farces, worldly amusements are unknown in 
our community. Never has a fellow-religious 
touched me with the hand in fun, or used any famil- 
iarity towards me. I show myself kind, cheerful, 
pleasant, affable and complacent, but always with the 
strictest decorum. Secondly, as to modesty, I am 
extremely reserved. Although constantly among my 
brethren, by day and by night, never has any of them 
seen me without my religious habit, or seen any part 
of my body uncovered. Thirdly, I profess a great 
respect for my superiors; I manifest my views quite 
openly on this point. Never have the members of 
the community heard me find fault either with their 
conduct or their administration. On the contrary, 
I always take their part, always approve of their acts 
as well done. Moreover, I omit nothing to inspire 
In my brethren a profound respect for and an entire 
confidence in our superiors. Fourthly, I consider it 
of the highest importance never In the least to com- 
promise my authority. Hence I never deal In use- 
less and vain threats, in hasty. Imprudent or unjust 
orders, in too severe or Inopportune reproofs and 
penances. I require of each only what I can reason- 
ably obtain, and I am most careful never to give 



28 QUALITIES OF A GOOD SUPERIOR 

occasion to any one to fail against me, or to charge 
me with being really in the wrong. Fifthly, I am 
always civil towards the brethren. Although there 
exists no formality among us, but much simplicity and 
cheerfulness, I insist on every one being reserved, 
well-mannered, conscientiously observant of the rules 
of politeness, and of all this I set them the example. 
I avoid every kind of levity with the juniors, always 
speaking rationally with them, and never requiring 
any personal service from them. Finally, I endeavor 
to show myself superior to all human miseries. 
Hence I carefully conceal my defects, my incapacity, 
my bodily infirmities and my troubles, so as not to 
weary my brethren. I strive to be as composed in 
adversity as in prosperity. I do not complain of dif- 
ficulties, nor do I fear them ; I appear to make no ac- 
count of them, so as to encourage and reassure every 
one. The complaints of outsiders, their hostility and 
bickerings find me impassible, and if I mention these 
to the brethren, it is only to tell them that they should 
not worry because of these necessary trials. As 
for you, what, in my opinion, causes you to lose the 
esteem, respect and confidence of the brethren, is a 
conduct directly the opposite of mine. You amuse 
yourself with them like a child; such a familiarity 
causes them to despise you. Your words, your acts 
lack In dignity and reserve. You are wanting in 
respect to your brethren by mimicking them, making 
fun of them, especially of the juniors. You never 
do anything to train these latter; you speak inconsid- 
erately of your superiors before them; you compro- 
mise your authority In many ways by yielding to ill- 
humor, by scolding, threatening and reprimanding 
without reason, and commanding without reflection 



THE SUPERIOR'S GOOD JUDGMENT 29 

things you cannot obtain from them. Correct these 
defects, always respect yourself, and you will easily 
secure the respect and obedience of your subjects." 

Section 5. A Reasonable Superior Care- 
fully Upholds the Authority of His 
Brethren. 

He understands that they must have the requisite 
authority to discharge the duties allotted to them, 
to profitably teach their pupils, to labor with fruit 
for the salvation of the souls entrusted to them. 
Hence he never finds fault with them In presence of 
the pupils or of outsiders. If they have committed 
a fault or made some mistake, he skilfully excuses 
them and puts a favorable aspect on their acts. He 
carefully directs them In the ministry, in classwork 
and other employments, and never interferes in their 
external labors, unless In cases of great Importance, 
thus always upholding their authority. He profits 
by every occasion to show the children, the people, 
his esteem for his brethren, and bestows on them 
marks of respect and confidence, and wishes everyone 
to know that there exists perfect union and harmony 
between the brethren and himself. — On the other 
hand, an Imprudent and impulsive superior Is apt to 
take publicly the part of the pupils, of outsiders 
against his subjects, to censure and humble them be- 
fore others imprudently and even unjustly, thus de- 
stroying their authorit}^ injuring their usefulness, and 
causing them to lose all respect for and confidence in 
him. 

Some superiors wish to do everything themselves, 
as if they alone were competent. Such a conduct 
impairs the usefulness of the brethren, renders their 



30 QUALITIES OF A GOOD SUPERIOR 

tasks impossible, destroys the religious discipline, 
breaks the union and harmony that ought to thrive 
between superior and subjects, and destroys the fruits 
of the labors of the community. 

Section 6. A Reasonable Superior Acknowl- 
edges AND Respects the Rights of His 
Brethren. 

For this reason he allows them full liberty to write 
to the higher superiors whenever they wish; to call 
his attention to what may concern the community and 
even his own personal conduct. He is pleased diat 
his brethren should watch over him in Jesus Christ, 
and report to the higher superiors whatever in his 
conduct or administration deviates from the Rule. 
He tells them, when the occasion offers, that he ex- 
pects this favor from them, and that he will always 
be pleased to receive their admonitions, and to have 
them conceal nothing from the higher superiors re- 
garding him. 

He not only allows, but requires his assistant to 
exercise in full the functions assigned to him by the 
Rule in the administration of the house. On all oc- 
casions he seeks his advice, shows him confidence, 
makes him acquainted with the temporal affairs of 
the community, initiates him into its government, 
upholds his authority, and does all he can to render 
him competent to replace him, when absent, in all 
his functions both in and out of the community. 

What superior infringes the rights of his subjects? 
He who, devoid of the religious spirit, is displeased 
when they correspond with the higher superiors, who 
blames their sincerity and tries to nullify its influence; 
he who receives with bad grace the admonitions of 



THE SUPERIOR'S GOOD JUDGMENT 31 

his brethren; who treats as spies and tell-tales those 
who inform the higher superiors of the abuses in the 
community; who thwarts the authority of his assist- 
ant, and prevents him from using the powers given 
him by the Rule, so that he himself may be free from 
all restraint; who violates the secrecy of lawful cor- 
respondence, and leaves no means untried to discover 
the names of those who informed the higher superi- 
ors of his failings. (Moral theology teaches that it 
Is a grievous sin for a subordinate superior or a sub- 
ject to open and read a letter addressed to a higher 
superior.) Such a superior is devoid of conscience 
and good sense, and Is a real scourge, wilfully Injur- 
ing both himself and his community. 

Section 7. A Reasonable Superior Loves to 
BE Counselled, Admonished and Cor- 
rected BY His Brethren. 

St. Bona venture says that it is an act of great wis- 
dom to accept and seek good advice. The superior 
who does this, feels more sure of being In the right 
when his counsellors share his views; he Is also less 
exposed to criticism, if he meets with failure; finally, 
God bestows special light upon him as a reward for 
his humility. 

According to St. Gregory God tries the elect In 
two ways, — by sufferings, and by the withdrawal of 
light. In this latter case the more enlightened and 
capable are, at times, compelled to seek direction 
from even the simplest persons. Sometimes In the 
management of affairs a superior judges less soundly 
than a simple subject, on account of the cloud of pre- 
sumption obscuring his intellect. He who claims to 
be self-sufficient, often loses his efficiency by eschew- 



32 QUALITIES OF A GOOD SUPERIOR 

Ing all consultation, because he Is directed only by 
his limited unaided light. As there is no genius so 
universal as not to make sometimes a mistake, as not 
to need help of others, so the conceited superior acts 
unwisely who disdains seeking counsel from those 
designated by the Rule to aid him in the government 
of the house. Such a one, says St. Bonaventure, 
" abandons himself to his mortal enemy," that is, to 
his own vanity and presumption, which will expose 
him to numberless illusions and errors. In fact, it 
is not a diminution of greatness or a mark of inca- 
pacity to seek advice; it is, on the contrary, an act 
of wisdom, for it promotes clear sight and energy. 
St. Augustine, the greatest genius of his day, did not 
disdain to consult even the youngest of his brother 
bishops. To Auxilius, one of them, he wrote: '* I 
despise neither your youth, nor your recent promo- 
tion; although I have been a bishop already for many 
years, I am disposed greatly to accept the counsels of 
my colleague of a few days." To induce superiors 
to seek counsel, St. Benedict said to them: " Know 
that God will sometimes manifest to the dullest what 
he conceals from the most enlightened; hence, how- 
ever exalted your dignity or great your prudence, 
never be ashamed to ask of your brethren the assist- 
ance of their light, even if they were the last in the 
community." '' The most dangerous of temptations 
for a Christian, and especially for a superior," says 
St. Bonaventure, " is to have a blind confidence in his 
own judgment, for, however enlightened a man may 
be, he Is liable to err in many things. He who con- 
siders only his own views as reasonable, opens a wide 
door to surprises and illusions In the way of salva- 



THE SUPERIOR'S GOOD JUDGMENT 33 

tion, which are apt to deceive under the appearance 
of good." 

A wise superior, convinced of these truths, will 
carefully assemble his consultors whenever the Rule 
or necessity requires, and will allow every one full 
freedom to give his opinion on the matter of consul- 
tation. He willingly receives, when the occasion of- 
fers, the remarks and advice of even the junior and 
the less experienced members of the community, 
knowing full well that sometimes the less able have a 
clearer insight into a matter than the very ablest. 
He is never Inclined to think that he can succeed 
v/ithout the aid and counsel of others. 

The reasonable superior is especially grateful for 
al! the remarks and admonitions from any of the 
brethren concerning his own conduct, for, after the 
example of the saints, he regards it as a precious 
favor to be admonished of his shortcomings and re- 
proved for his faults. " My son," says the Holy 
Ghost, ''buy truth" (Pro v. 23.23). To buy truth 
means to ask counsel of all those who are competent 
to advise wisely; it means also to testify gratitude to 
all v/ho admonish us of our faults or reprove us for 
them, to profit by the just criticisms, censures and 
reproaches of those who blame us. The wise man 
loves truth, even when it humbles his self-love; he 
asks and accepts it from every one without exception, 
because he considers truth to be a gift of God. " The 
intelligent and virtuous superior," says St. Gregory, 
" esteems as a mark of good will the admonitions and 
the words of a holy freedom addressed to him by his 
subjects." This wise conduct fortifies him in ad- 
vance against numberless faults, because he is fore- 



34 QUALITIES OF A GOOD SUPERIOR 

warned and guarded by as many individuals as he 
has subjects. 

Alexander the Great, though only a pagan, real- 
ized that a charitable admonition is a pledge of 
friendship, and that he who dissembles our defects 
acts not the part of a true friend towards us. He dis- 
missed from his palace a certain philosopher who had 
never given him an admonition, for said he, " being 
human, I have surely committed many faults, and 
you, a philosopher — a wise man — must have no- 
ticed some of them; hence I must attribute your si- 
lence in this matter to a lack of friendship for me.'* 

To love admonitions and corrections is a mark of 
solid virtue and holiness. St. Augustine, so justly 
renowned for his great learning, wrote thus to St. 
Jerome: " Be so kind, I beg you, as to admonish 
me without fear, whenever you see that I need it." 
He was anxious to be admonished by even the hum- 
blest. Speaking of Theodosius the Great, St. Am- 
brose said: " I loved him, because he repelled flat- 
tery, and willingly received reproofs." A great 
statesman, being one day asked a motto of good gov- 
ernment, said: "Allow those around you frankly 
to admonish you." 

" St. Francis de Sales was wont," said one of his 
friends, " often to reprove me for my defects, and 
then to say : * I wish you to be thankful to me for 
this, as being the greatest testimony of friendship I 
can give you, and I shall know that you really love 
me, if you do me a like favor.' " St. Pachomius, 
visiting one of his monasteries, and having a few 
moments of leisure, set himself to work at mat-mak- 
ing. A little boy, raised In the monastery, seeing 
him at work, said to him : " Father, your work Is 



THE SUPERIOR'S GOOD JUDGMENT 35 

all wrong ; you do not seem to ^know how to make 
mats and baskets." The saint rose, and giving his 
place to the boy, said: " Please show me how to do 
It." The boy having shown him, the saint most 
humbly thanked him. *' There are some," says St. 
Bernard, " who fear being watched and admonished 
by their brethren and superiors. How blind they 
are, and how little they understand their own in- 
terest. As for me, I wish I had a hundred guardi- 
ans and a hundred superiors to help me to correct 
my defects. It is not the shepherd's staff, but the 
wolf that we should fear." 

The light-minded, the proud, those that judge 
falsely, not only do not buy truth, but do not even 
accept it when it is amicably offered. A superior of 
this kind believes himself capable of everything; be- 
ing full of conceit, he fancies he needs no one's ad- 
vice; he consults neither his consultors nor his own 
superiors; he goes and does all by himself. He ig- 
nores, alas! the warning of the Holy Ghost not to 
rely on his own prudence, for it is weaker than a reed. 
He cannot bear being censured, disapproved of or ad- 
monished even in things beyond his knowledge and 
capacity. He imagines that everything coming from 
him is perfect, that no one is more competent than he. 
To try to undeceive him, to be able to give him some 
indispensable advice, his brethren must sometimes 
watch the opportunity, for weeks and months, and 
must use every kind of precaution to make it accept- 
able. Such a superior sometimes seriously compro- 
mises himself or the community with seculars, with 
even the ecclesiastical authority, and none of his sub- 
jects dare to call his attention to this matter. He 
dreads above all the admonitions of his own superi- 



36 QUALITIES OF A GOOD SUPERIOR 

ors, and an admonition of theirs, Imparted with all 
possible prudence, charity and regard, usually suffices 
to exasperate him, to provoke his murmurs, to make 
him despondent and to charge them with Injustice to- 
wards himself. 

To fear admonition and correction Is to misunder- 
stand the end and spirit of the religious state. " A 
convent," says St. Francis de Sales, " Is an academy 
of strict correction, where each one must learn to be 
carved, planed and polished, until he is fit to be united 
with God." To fear fraternal correction Is a sign 
that we do not wish to correct our defects. " Misery 
and Ignominy," says the Holy Ghost, " be to such 
men; they shall be overwhelmed with evils and cov- 
ered with vices as an untilled field Is covered with 
briars and weeds." The superior who opens the door 
to abuses, who allows the religious discipline and the 
regular observance to decay, who ruins the temporal 
affairs of the community, who disgraces his brethren 
and perhaps scandalizes the people by his faults. Is 
he who dreads and shirks correction, conceals himself 
from his own superiors, and will not heed their ad- 
monitions nor those of his brethren. 

Section 8. A Reasonable Superior Loves All 
His Brethren Equally, Treats Them all 
Equally Well, and has no Predilection 

FOR Any. 

He considers them all as his children, as members 
of the same family, the Institute, as a second self, and 
loves then all equally. He bears no particular 
friendship to any of them, and If he perceives a sub- 
ject Inclined to this kind of natural affection, he leaves 
nothing untried to correct him, showing him that such 



THE SUPERIOR'S GOOD JUDGMENT 37 

friendships are the ruin of common charity, and are 
fraught with great spiritual danger. His constant 
preoccupation is to maintain among his brethren a 
family union and spirit, and that sweet charity which 
causes the members of a community to be of but one 
heart and soul. Ele shuns all partiality, and, mindful 
of the history of the ancient patriarch Joseph, he 
guards against showing predilection for any one, and 
exciting envy in others by granting to some privileges 
and favors he would refuse to others. 

Unfortunately some superiors, wanting in judgment 
or experience, do not adopt this wise course, and thus 
fail grievously against charity. They allow certain 
obsequious subjects to do as they like, whilst they are 
even unduly severe towards others. They are lavish 
towards those who know how to win their good 
graces, and are harsh and niggardly towards others. 
They seek as companions in recreation, and elsewhere, 
those they like, and avoid the others. 

Some superiors leave a junior for weeks and even 
months without noticing him or speaking to him. 
The poor young man, seeing himself neglected and 
despised by his superior, is liable to lose courage and 
to be tempted against his vocation. Or else they im- 
pose on him some hard and disagreeable task, whilst 
the elder religious can enjoy their ease and recreate 
themselves. The young religious Is then Inclined 
either to perform his task negligently, or to omit It al- 
together and become dissatisfied with his lot. 

Certain superiors abuse the simplicity, docility and 
candor of the junior religious, and command them 
foolish things, and then ridicule them for perform- 
ing them. This Is very reprehensible, for nothing is 
more apt to spoil the character of a j^oung religious, 



38 QUALITIES OF A GOOD SUPERIOR 

than thus to confuse him, to falsify his judgment and 
ruin all his good qualities. Others treat a junior 
brother like a servant, speaking harshly to him, and 
most rigorously requiring the performance of his task, 
just like a heartless master towards his workmen. 
Such superiors are enemies to their Institute and a 
cause of ruin to the younger members entrusted to 
their care. 

Section 9. The Good Superior's Love for his 
Brethren is the Offspring of Reason 
Rather than of Feeling. 

Love is rational when it seeks and procures the true 
interests of the beloved. Queen Blanche's love for 
her son, St. Louis, was a rational love, for she was 
wont to say to him : " My child, although I love 
you very much, I would prefer seeing you dead, than 
see you commit a mortal sin." The love of St. Rom- 
uald for his aged father was also rational, when, 
learning that his father, who had become a religious, 
was about to yield to temptation, break his vows and 
return to the world, he had him bound and locked up 
in a cell until the temptation had subsided. The love 
of St. Francis de Sales for his friend, the bishop of 
Belley, was also rational. '' Be not astonished," he 
said to him, " if I frankly reprove you and inces- 
santly urge you to correct your defects, for my affec- 
tion for you does not allow me to suffer in you the 
least imperfection, and what seems to me but a fly in 
others, appears in you an elephant." 

Our love for our brother is reasonable, when we 
do not conceal his defects, but admonish him oppor- 
tunely and importunely of his shortcomings, and labor 
in all patience with industrious zeal to correct his fail- 
ings; when we constantly strive to rectify what is de- 



THE SUPERIOR'S GOOD JUDGMENT 39 

fective In his character, lest It prove to him a great 
obstacle In the practice of virtue. To polish a per- 
son's character Is one of the most useful services that 
can be rendered to him. We love our brother rea- 
sonably, when we endeavor to train him to solid vir- 
tue, to exercise him therein, and when we furnish 
him with the occasions of frequently performing both 
In private and In public acts of obedience, humility, 
mortification, etc. We love him reasonably, when 
we do not allow him to lose the time of his youth In 
Idleness, In useless occupations, but oblige him, for 
Instance, to study methodically, to be always use- 
fully occupied, and direct his studies and regulate his 
reading and his private devotions. A passion for 
light reading, especially In the young. Is exceedingly 
dangerous to piety and the reHglous spirit, and renders 
one unfit for serious and useful employments. Our 
love for our brother is reasonable, if we endeavor to 
train his judgment and his manners, to improve and 
elevate his faculties, and to make of him a virtuous 
and holy religious. The superior who does not fol- 
low this line of conduct towards his brethren, may 
have for them a sympathetic, sentimental affection, a 
love of conformity of character, a love more or less 
natural, but he does not love them with a truly ra- 
tional and Christian love. 

Section 10. A Reasonable Superior Knows 
THAT Souls of Exalted Virtue are Rare, 
that the world is full of ordinary and 
Imperfect Souls, and that he has only 
Weak Instruments at his Disposal for 
Doing Good. 

Being convinced of this truth, he accepts the sub- 
jects given him by his superiors without objection or 



40 QUALITIES OF A GOOD SUPERIOR 

complaint, without vain fears as to their competency 
or success. He employs them with confidence, directs 
them, strives to render them useful, and leaves the 
rest to Providence. He is not astonished or discour- 
aged at finding faults in them ; he follows them, trains 
them, corrects them in all patience, and if, at first, 
some do not correspond to his care, he redoubles his 
zeal, grows not weary instructing them, being mindful 
that it is only by dint of repeated lessons that cer- 
tain subjects can be duly trained. 

He who lacks intelligence, depth of judgment and 
virtue, is astonished, discouraged and perhaps even 
scandalized in discovering in religious communities 
so much human misery, so many weak souls, so many 
religious full of imperfections and defects. Such a 
one had fancied that convents are filled only with 
saints and strong souls exempt from human weak- 
nesses. Let such a one, be he subject or superior, 
attentively ponder over the following observations, 
and his astonishment will cease, and, instead of be- 
ing scandalized, he will bless God's infinite wisdom 
and goodness in turning to profit the very defects of 
the elect. 

" Convents," says St. Francis de Sales, " are hos- 
pitals for the cure of spiritual diseases. Religious 
were formerly called ' those who are being cured.' " 
We ought, then, not to be amazed in finding souls full 
of weaknesses and defects in religious communities. 
A certain saint was, therefore, right in comparing the 
superior in a religious community to a physician in 
a hospital surrounded by his patients. Moreover, 
those religious, who appear to be so imperfect, possess 
more virtue than is commonly believed. The defects 
of the greater number are rather imperfections of 



THE SUPERIOR'S GOOD JUDGMENT 41 

character, or certain oddities, or the result of a some- 
what narrow mind; and these defects, so shocking to 
superficial men, conceal rare virtues and sometimes 
even eminent qualities. 

To others, endowed with a good judgment, God 
leaves certain defects to keep them humble, to exer- 
cise their virtue, to preserve their merits and enable 
them to reach a high degree of perfection. The most 
beautiful face would look frightful, if it were covered 
with a large wooden nose, but is ravishing, when such 
a nose is removed. This is an image of many a good 
and holy religious. At their death the wooden nose, 
that Is, the defect which disfigured them during life, 
will disappear, and their souls, greatly embellished, 
will possess a ravishing beauty. " How many per- 
sons, who are exteriorly sullen and full of defects," 
says St. Francis de Sales, " are very holy and pleasing 
to God." 

We are so constituted, that often a single defect in 
one of our brethren, which wounds our self-love or 
shocks our excessive delicacy, prevents us from seeing 
his great and rare qualities. As St. Teresa remarks, 
we often fail to take notice of numerous virtues In a 
person, but easily notice the slightest Imperfection, 
and on account of It conceive an aversion and disdain 
towards him. God, the angels and the solidly vir- 
tuous count only the virtues, but the devil, the wicked, 
the superficial attend only to the defects. Let us Imi- 
tate God, the angels and the good religious, and con- 
sider the virtues of our brethren, that we may Imitate 
them, and, at the same time, let us carefully close 
our eyes to their defects. 

" All my religious," said St. Ignatius one day, 
" edify me, and I am scandalized only at myself." 



42 QUALITIES OF A GOOD SUPERIOR 

This saint was never heard speaking of his subjects, 
but as of men already perfect, for such was his real 
opinion of them. This was a sure proof that he paid 
more attention to their virtues, than to their defects. 
He did not mean, however, that they were actually 
perfect, but that they all possessed beautiful virtues 
which covered and more than redeemed their defects. 
The superior, who is wanting in charity, opens his 
eyes only to the defects of his brethren, and, although 
these may be few and insignificant, he is so troubled 
in his judgment, that he is unable to distinguish their 
virtues and good qualities. 

But why does God permit these weaknesses and de- 
fects in the majority of the souls striving after per- 
fection? First, to manifest more clearly His power 
and glory. Thus has He always acted, making use 
of the ignorant, the weak, those full of defects, to 
accomplish His designs. It is, then, not astonishing 
that he entrusts the care of souls, the education of 
children, to religious who are weak and subject to 
countless imperfections, that He blesses their labors 
and imparts success to their efforts, if they humble 
themselves, if they allow themselves to be guided by 
their superiors, combat their defects and put all their 
trust in Him. 

Secondly, to furnish a powerful means of sanctifica- 
tion to all the members of a community. *' A great 
part of our perfection," says St. Francis de Sales', 
" consists in bearing the defects of our neighbor. If 
he had none, we should have but little to suffer and 
therefore should have hardly any occasions of prac- 
tising the most beautiful virtues. If all our brethren 
were perfect, we should live with angels, and where 
would be patience, meekness, mortification, charity 



THE SUPERIOR'S GOOD JUDGMENT 43 

and its accompanying virtues? Our neighbor's de- 
fects exercise our virtue and cause it to grow in power 
and merit and to attain perfection." St. Vincent de 
Paul wrote thus to one of his religious who had bit- 
terly complained of the brethren under him: " Bear 
meekly with these brethren, you are perhaps exempt 
from the defects they have, but you have others. And 
do you know what would happen to you, if you had 
not these brethren? You would have nothing to suf- 
fer, no occasion to practise charity and meekness, and 
your conduct could have no resemblance to that of 
Jesus Christ, who wished to have rude disciples sub- 
ject to many failings. Do you "know why Jesus 
Christ acted thus? To be our model and to teach us 
that it is by bearing with our neighbor that we acquire 
solid virtue." 

Thirdly, our neighbor's defects serve to correct 
ours. This St. John of the Cross explained by a 
comparison: " Fancy," he said, '* that your brethren 
are so many sculptors with the hammer and chisel of 
their defects to correct yours, and that you are placed 
before them like a block of marble, destined in the 
design of God to become a statue representing Jesus 
Christ crucified with all His virtues." Our neigh- 
bor's defects serve to correct ours, just as pebbles 
rolling against each other In a stream, help to polish 
one another. St. Alphonsus says that persons fond 
of criticising, hard to please, full of defects, are use- 
ful in communities, because they exercise one another's 
patience and vigilance, and contribute much to the 
avoiding of faults and their correction. St. Frances de 
Chantal judiciously observes that, however careful we 
may be In choosing subjects, God, In order to exercise 
the members of the community in virtue, always per- 



44 QUALITIES OF A GOOD SUPERIOR 

mits that there should be in each convent some very 
imperfect subject, whose defects are for his brethren 
like a file removing their rough edges, like a chisel 
forming and polishing their spiritual statue, like a 
bill-hook pruning away their shortcomings. 

Fourthly, the defects of our neighbor afford us the 
occasion to increase our merits by compelling us at 
every moment to practise acts of virtue, and thus pre- 
pare for us a greater glory in heaven. *' It is," says 
St. Bonaventure, " very useful for the good, as long 
as they, are in this world, to be mingled with the im- 
perfect. The latter are the occasion of great merit 
and reward for the former. The good compassionate 
the weaknesses of the imperfect, zealously endeavor 
to correct them, and train them to virtue, carefully re- 
frain from imitating them and wounding their feel- 
ings, are often tried by their persecutions, and humble 
themselves by acknowledging that they owe It entirely 
to God's mercy that they do not fall into similar 
faults. It Is evident that, if the good had not the 
occasions to perform all these acts of virtue, they 
would have less merit, their virtues would be less 
strong, less admirable, less perfect, and, consequently, 
their reward in heaven would be less great.'* 

Fifthly, the defects of his subjects tend to train 
the superior in the art of governing. It is in correct- 
ing, forming, bearing with his subjects, that he Is able 
to acquire prudence, discretion, an industrious zeal, a 
mild firmness, and experience in the ways of God, — 
qualities which are all indispensable to a superior. 
Hence the defects of the imperfect are beneficial to 
every one. We should thank God for having left 
some defects in our brethren, and should exert our- 
selves to profit by so precious a means of perfection 



THE SUPERIOR'S GOOD JUDGMENT 45 

placed at our disposal, and we should be full of charity 
and Indulgence for our neighbor, bearing with him In 
all patience. 

Section ii. A Reasonable Superior Always 
Proportions the Tasks to Each One's 
Strength and Capacity. 

He requires from his subjects only what they are 
able to do, and allows no one to labor so as to Injure 
his health. He pays special attention to the juniors, 
to see how they acquit themselves of their tasks, to 
direct and Instruct them how to discharge their duties 
properly; he does not, however, demand perfection of 
them, because it is not in their power; he Is satisfied 
with their good will and their efforts, for he is aware 
that few only are capable of performing perfectly 
things easy in themselves. 

The superior who acts otherwise, who exacts from 
his subjects more than they can perform, is unreason- 
able, and It Is no wonder, if they become discouraged. 
Such a superior should earnestly reflect on the follow- 
ing comparison of St. Ephrem. " The farmer does 
not place on his horse a heavier load than he can 
carry; a superior should, then, be at least as just and 
as kind towards his subjects, and refrain from impos- 
ing on them tasks beyond their strength, or their abil- 
ity, otherwise he would not be a father, nor even a 
kind master towards them, but only a tyrant, or rather 
a person devoid of sound sense." 

" Never require too much from those under your 
charge," says St. Teresa; "do not fancy that what 
one person can do, every body else can do, for not all 
are equally strong and capable. To require much 
from a person without any regard to his ability to 



46 QUALITIES OF A GOOD SUPERIOR 

perform It, is to dishearten him, and even to make him 
despond; it is like putting on the shoulders of a child 
a heavy sack of wheat, which he cannot possibly lift, 
and which is sure to crush him by its weight." 

" To obtain the submission of his subjects," says 
Ven. Father Champagnat, " the superior should pro- 
portion the tasks to each one's strength and capacity. 
To exact from any one what he cannot perform, is an 
injustice, a grievous fault against charity; it is to ex- 
pose him to take a wrong course and even to give up 
his vocation. The superior should be content with 
the good will of his subjects, instead of showing him- 
self displeased and scolding them and requiring from 
them more than they can do." In order to be just in 
assigning the various employments, the superior needs 
prudence and wisdom, so that he may justly appre- 
ciate each one's taknts, capacity, strength, health and 
virtues. 

Section 12. A Reasonable Superior Draws 
FROM Each One, not What He Wishes, 
BUT What He Can. 

The government of souls Is the art of arts, the 
science of sciences. Nothing In the world Is more dif- 
ficult, because there are not in the world two men 
entirely alike in disposition, character and fitness. 
Hence there are not two who should be governed in 
exactly the same manner. St. Ignatius says it would 
be very dangerous to pretend to cause all religious to 
walk In the same path; it would be worse to measure 
them by one's self, and to wish to Impose one's intel- 
ligence on them. To study the attraction of grace In 
each one, to find out the weak spot In his soul, that is, 
the sensible side by which he can be taken and won, 



THE SUPERIOR'S GOOD JUDGMENT 47 

that is the great art of governing, the great secret of 
managing wills and inducing them to accomplish the 
superior's wishes. Another point that should not be 
lost sight of is that a community cannot be composed 
of religious all equally capable and virtuous; it Is even 
preferable that they differ. The materials of a build- 
ing are not all of equal size, form and workmanship; 
In a wall smaller stones are required to bind together 
the larger ones and fill up the interior spaces. Hence 
It is not requisite that all the brethren should possess 
the same degree of judgment, intelligence, and 
capacity, for there are various employments In every 
community. That those distinguished by their pru- 
dence and virtue should govern the others, stands to 
reason; whilst those less favored by nature and grace 
may very well fill the lower offices, and thus perfect 
order will reign In the community. 

Ven. Father. Champagnat said that a good cook, 
though unfit for every thing else, is a treasure In a 
religious house, for how miany religious have poor 
health, how many communities sink into debt, for the 
want of a good cook. A virtuous teacher of the low- 
est class, though unfit to teach the higher branches, Is 
^ precious boon to a community, for he will be his 
superior's right arm, the model of his brethren, the 
support of the house by his good spirit, piety, regu- 
larity and fraternal charity. The superior should 
guide differently subjects of different abilities, for he 
should require of each one only that for which he Is 
fitted. 

Nature and art work slowly. The wheat is, at 
first, only a germ, then a blade of grass, then an empty 
stalk. How many blows of the hammer and chisel 
are required to make a statue ! How many strokes 



48 QUALITIES OF A GOOD SUPERIOR 

of the brush are required for a painting ! God also 
takes time to perfect His elect, His grace proceeds 
gradually, imperceptibly. How few saints have been 
suddenly raised to the pinnacle of perfection ! " It is 
impossible," says Lugo, " to retrench at once every 
imperfection from a soul "; and he who would reach 
the summit must ascend step by step, and not by 
bounds, for, says Linnaeus, '* nature never leaps." 
Grace also has its steps. A prudent superior under- 
stands these principles, and conforms to them in 
directing souls. 

St. Francis de Sales was wont to say jokingly, that 
he was all powerful and did all he wished in this 
world, because, on the one hand, he willed only what 
God willed, and, on the other, he expected from men 
only what they, with their weakness and limited ca- 
pacity, could perform; and then, he would add, " the 
great secret consists in knowing how to wait, for, if in 
one day we do not obtain what we wish from a man, 
we shall obtain it in a week, a month or a year, pro- 
vided we are patient." This precious maxim should 
be the rule of every superior. 

The ambition, the true talent of a good superior is 
to know how to reap advantage from each individual 
confided to his charge. He does not consider it too 
difficult to instruct, train, correct and bear with the 
brethren who are weakest in virtue. The greater a 
subject's defects, the fewer his good dispositions, the 
more he redoubles his zeal to reform him and help 
him to acquire the virtues of his state, for he knows, 
as St. John Climacus says, that the merit of a teacher 
consists not in making good pupils out of those that 
are talented, but in knowing how to cultivate and pol- 
ish the most rude subjects. Hence it does not require 



THE SUPERIOR'S GOOD JUDGMENT 49 

an able superior to lead to virtue those who run to 
attain it; but none but a good superior will succeed 
in causing the spiritually weak and cowardly to pro- 
ceed slowly and steadily in its acquisition, and to ob- 
tain from them that they bear fruit at least thirty- 
fold, if they cannot produce sixty-fold. 

St. Francis de Sales remarks that narrow-minded 
superiors are lost and drowned in a tumbler of water; 
that is, are discouraged at trifles. Those possessed 
of good sense and a generous heart swim and float in 
mid-ocean. They are never astonished at human mis- 
eries, and, by dint of prudence and patience, succeed 
in overcoming them all. When the timid and narrow- 
minded superior has a subject of very limited capacity, 
who is hard to train and addicted to certain faults, he 
seeks to get rid of him, and finds numerous pretexts to 
ask for his removal. All this proves his lack of vir- 
tue and judgment. On the other hand, a generous and 
solidly virtuous superior is never disheartened, never 
seeks to rid himself of a subject, unless of one guilty 
of some heinous offence. His great heart is capable 
of bearing with every one, and he believes In truth that 
since God has given him a subject deficient in capacity 
and hard to train, he should faithfully fulfil his task, 
and not leave the work and the merit to another. 

There are three kinds of religious who need to be 
carefully handled and kindly treated, — those having 
but a limited capacity, either physical or mental, the 
talented who are deficient in virtue and those who are 
wrong-headed or who have the like defects. To suc- 
ceed in directing these, a prudent superior is careful, 
first, to ask himself this question and to reflect se- 
riously on It: "How must I take this subject, by 
what handle can I get hold of him, gain his confidence, 



50 QUALITIES OF A GOOD SUPERIOR 

secure his docility, and use him to advantage? " The 
spirit of God and his own Ingenuous zeal will dis- 
close to him a number of ways by which to Insinuate 
himself in that subject's confidence, and turn him to 
usefulness and virtue. He will be enabled to under- 
stand that a certain subject needs to be constantly en- 
couraged, that he may be Induced to do all that Is 
asked of him; that another subject needs to be spurred 
on, closely followed and sometimes made to feel the 
curb of authority; that a third needs only a little praise 
or a mark of confidence to believe that he Is trusted; 
that a fourth will be won over by an employment 
agreeable to his taste, by being occupied In many ways 
here and there so that he will fancy that the superior 
cannot get along without him. Finally " to please 
and render your direction acceptable," says St. Ig- 
natius " endeavor to enter by the door of your sub- 
jects and to make them come out by your door; that 
is, accommodate yourself to their views, their tastes, 
their way of doing things. In all that Is indifferent; 
concede to them all that can give them pleasure, so 
long as It is not contrary to virtue, in order that you 
may possess greater influence over them, render them 
gradually docile, and cause them to advance in per- 
fection." 

2. In the second place, the prudent superior will 
ask himself: "What should I expect from this 
brother? What can he give me?" He may be 
obliged to give the following answers to these ques- 
tions: "A half success in his office; imperfect vir- 
tues of obedience, piety, regularity, charity; with these 
I shall have to be satisfied for the time being, because 
if I required more, I should obtain nothing." And If 
he patiently awaits the moment of grace for such 



THE SUPERIOR'S GOOD JUDGMENT 51 

souls, he Is far from neglecting them. Mindful of 
the counsel of St. Francis de Sales that in the course 
of time and with constant care, the most imperfect can 
attain a high degree of virtue, if they are properly 
helped and directed; that those possessed of the worst 
Inclinations are sometimes able to attain a far greater 
perfection, if they are well Instructed and guided, 
the good superior allows no occasion to escape of help- 
ing and urging them forward on the road of virtue 
and holiness. 

3. It Is especially In correcting defects that the wise 
superior practises prudence and patience. He care- 
fully avoids precipitating things and trying to correct 
every thing at once. He draws the attention of his 
subjects to their defects only one by one, in order 
not to discourage them. Moreover, he exacts their 
correction only when he perceives that God has pre- 
pared their heart; never does he make any Incision 
or reproof without pouring much unction and oil Into 
the wound. Always prudent, always patient, he never 
takes two steps at a time ; he waits for weeks, months, 
and even years to cut out a defect entirely by the 
roots; for him time is of no consequence, provided he 
surely secures his object. He grows not weary pur- 
suing a defect for a whole year, and he Is pleased If 
he succeeds In quietly and almost Imperceptibly ex- 
tirpating It. 

4. He follows the same conduct concerning the 
practice of virtue. He knows that not all are equally 
capable of practising It. Hence he kindly bears all 
the Imperfections of his subjects, for he understands 
he cannot expect all of them to be perfect. He there- 
fore treats them as little children In Jesus Christ, and 
does not Impose on them burdens they cannot carry. 



52 QUALITIES OF A GOOD SUPERIOR 

The superior who would too greatly urge imperfect 
souls onward in the practice of virtue, souls that have 
only this good will to build upon, is like him who 
crushes the fruit in its germ. The superior who ex- 
acts from souls virtues beyond the measure of the 
graces God bestows on them, exposes them to the 
danger of losing what they already possess. St. Ber- 
nard indignantly addresses such superiors in these 
words: "Why do you overwhelm your religious 
with insupportable burdens? Should you not rather 
help them to walk with ease, and bear with their In- 
firmities, being mindful that they stand in greater need 
of milk than of solid meats?" "The devil," re- 
marks St. Teresa, " is satisfied with little, when he 
cannot obtain much, knowing that with that little the 
whole may come sooner or later." The wise and 
prudent superior acts in like manner; he Is satisfied 
with the little efforts, the little sacrifices of those he 
governs. His motto is : — " I ask of you only one 
step In piety, In regular observance. In the spirit of 
charity, In the correction of that defect. In the dis- 
charge of your office; can you refuse me this step? 
do you really believe you are not able to take one 
such step In a week. In a month, in a year?" By 
this wise conduct he obtains all he asks, and leads 
step by step his subjects In the acquisition of the vir- 
tues, without doing violence to them, or exposing them 
to the danger of going astray. Thus the saints acted. 
One day a superioress of the Visitation informed 
St. Francis de Sales that the Investure of two postu- 
lants had been deferred, because one felt a repugnance 
to take off a ring she wore, and the other to remove 
her earrings. The saint, knowing that both postu- 
lants possessed a rich fund of virtue, replied: " Ad- 



THE SUPERIOR'S GOOD JUDGMENT 53 

mit them to the investiture ; later they will be ashamed 
of their vanity, and will, of their own accord, lay these 
objects aside." In fact, they did so a few days later, 
and soon became excellent religious. A great lord, 
admitted to the novitiate by St. Ignatius, seeing that 
the Jesuit novices were sent out to beg alms in the 
streets of Rome, came to tell him he would never be 
able to go out begging, and therefore he intended to 
leave. " Stay, stay," said St. Ignatius; " I will not 
send you out to beg, but it is very possible that you 
will one day long to do so, and will crave permission 
to perform that act of humility." In fact, that young 
nobleman, undeceived as to the value of worldly ideas 
and vanities, soon besought St. Ignatius to allow him 
to go out begging with the other novices ; but the saint 
for a long time deferred granting him the desired 
permission, and previously required him to practise 
many acts of virtue. Finally, the good superior is 
not he who obtains all he wishes from his subjects, 
for no one possesses this gift, but he who obtains from 
them all that they are able to perform. 

Section 13. A Reasonable Superior is Easily 
Satisfied; He Often Gives Sweetmeats to 
His Subjects. 

Such a superior shows he is satisfied as soon as he 
perceives a subject doing all he can, performing his 
tasks with a good will, or trying to do what was 
commanded, although failing of success. Knowing 
the weakness of human nature, and the need it has 
to be strengthened and urged on by incentives, he 
considers it one of his primary duties to encourage his 
religious, and to encourage them always. Being aware 
that even the most virtuous need to be strengthened 



54 QUALITIES OF A GOOD SUPERIOR 

and sustained by marks of satisfaction on his part, he 
opportunely bestows on them some word of praise, 
shows his pleasure and even his gratitude for their 
labors and fidelity. But he especially tries to encour- 
age the juniors, knowing that this is just as necessary 
to them as their daily bread; hence he shows himself 
pleased with their good will, and praises their good 
qualities. By this means he becomes more free to 
call their attention, when the occasion offers, to their 
defects without discouraging them. In short, he 
often bestows on them sweets, that is, shows him- 
self kind, easily satisfied, and does all he can to raise 
their courage, and make them cheerful and contented. 
St. Macarius was called the god of the monks, 
because by his meekness and kindness he had acquired 
such an ascendency over them, that they did more 
than he required, and envied each other the favor of 
obeying him. '' Brothers," he used to say to them, 
" do what you see me doing; I command you only 
what I first do myself. If you cannot perform your 
task," he continued, addressing some one who was 
somewhat tired, " remain and rest in your cell, and 
I will do it for you." To another who had not per- 
fectly done his task, he said : " I know it was not 
your fault, if you did not succeed; it is because you 
could do no better; but take courage, rely on me, I 
will show you how to do it." To a third he said: 
"You are improving; I am satisfied with you; you 
will soon do it better than I." To a fourth, who 
had committed a small fault he would speak thus: 
" You have committed a small fault ; alas ! I commit 
many myself; do not despond, but rise again and trust 
in God." To those who were wanting in compliance 
he would say : " Either you or I must do this ; choose 



THE SUPERIOR'S GOOD JUDGMENT 55 

the part you like, and I will do the other." If all 
superiors were like St. Macarius, how easy would the 
subjects find obedience and the performance of their 
tasks ! 

But there are some hard-hearted superiors who 
have only bowels of iron for their subjects. They do 
not know or even have an idea of what advantage it is 
to thank, appreciate, praise and encourage their breth- 
ren. For years they will not show them a single mark 
of satisfaction, or give them a word of encourage- 
ment, however perfectly they discharge their duty. 
Although they behold their subjects dancing attend- 
ance on them, as it were, and doing all they can to 
please them, they never have even a kind word for 
them. Do not such subjects have the right to com- 
plain of their superior's heartlessness? May they 
not truly say: " I do all I can to please him, and 
he never says a word to show that he is pleased 
with me." Some even declare that they cannot stand 
it any longer, and ask to be removed to another 
house, since in their present place they receive noth- 
ing but scoldings and reproofs. Such a superior is 
unfit for his position; he is fit only to be a jailer. 

There Is an immense difference between the obe- 
dience of a religious and that of a criminal condemned 
to hard labor. The latter obeys only through com- 
pulsion, whilst, as the royal prophet expresses it, the 
religious, like the people of God, Is led like a lamb. 
Show the lamb a little green grass, and he will follow 
you everywhere ; but show him a stick, and he will be 
afraid and take to flight. Give this young religious 
some sweets, that is, treat him kindly, tell him you 
are satisfied with him, that you know his good will; 
praise him a little, encourage him, cheer him up when 



S6 QUALITIES OF A GOOD SUPERIOR 

he Is gloomy, and you will do with him what you 
wish. '' A stiff breeze," remarks St. Francis de 
Sales, " will drive a sailing vessel further than a hun- 
dred oars; in like manner, a well-timed word of en- 
couragement is a more powerful incentive than all the 
threats of a superior who lacks virtue and sound judg- 
ment." 

Section 14. A Reasonable Superior Does not 
Indulge in Anger and Scolding; on His 
Countenance are Always Depicted Af- 
fability AND Calm — the Habitual Dis- 
position of Great Souls. 

Mindful of this saying of the Holy Ghost, — " Wis- 
dom shineth in the face of the wise " (Prov. 17.24), 
— the reasonable superior is easy of access, has a 
frank countenance, polished manners, a friendly tone, 
a kind speech, and never shows ill-humor or passion. 
Knowing that the most perfect government is the one 
that resembles that of divine Providence, he is ever 
calm and tranquil; wherever and whenever, and under 
whatever circumstances he is spoken to, he is ever the 
same; contradiction, the most painful news, the most 
disagreeable disappointments, nothing is capable of 
altering the calm, noble peace of his countenance. 
When necessary, he shows firmness, yet without an- 
ger or ill-humor, for he knows that the heavenly 
Father is kind even to those who offend Him, and 
that anger debases man, disturbs his reason and dis- 
pleases everybody. 

To preserve his equanimity, calm, affability and pa- 
tience, he often ponders over these five points : — 
First, a scolding superior loses the esteem and con- 
fidence of his subjects, disturbs the community, pro- 



THE SUPERIOR'S GOOD JUDGMENT 57 

yokes murmurs, and stirs up a bad spirit in the breth- 
ren. A scolding teacher ruins the discipline of the 
school, imparts to the pupils a harsh, peevish and sav- 
age character, and fills them with aversion for both 
teacher and school. — In the second place, the su- 
perior should take to heart this counsel of St. An- 
tony. " Beware," he says, " of getting angry, when 
a subject commits a fault, for it is unbecoming In one 
who strives after holiness; he wounds himself when 
endeavoring to cure others. A physician merely 
treats those who place themselves under his care, and 
is not silly enough to get irritated at those who are 
sick. A surgeon, operating on a diseased limb, does 
not get angry at his patient; should not you also be 
as wise and as reasonable as they?" — In the third 
place, the reproof of an irritated superior never pro- 
duces fruit. You will never succeed in correcting 
those you reprove with bitterness. They are sick 
persons who cannot be healed with angry and pas- 
sionate words. On the contrary, " instead of curing 
the evils," observes St. Francis Xavier, " you give 
scandal," for subjects and pupils always connect anger 
and sin together. — Fourthly, in yielding to impa- 
tience and scolding when others commit faults, you 
likewise commit a fault In trying to correct theirs. 
" If you saw some one casting himself Into the river to 
drown himself, would that be a reason for you to do 
the same," asks St. Bonaventure. — Finally, it Is pref- 
erable to reprove the delinquent with kindness, and 
thus to facilitate for him the acknowledgment of his 
fault, than to get angry with him, for *' a hasty re- 
proof is the outcome, not of grace, but of corrupt 
nature, and serves only to aggravate the evil," says 
Fenelon. 



58 QUALITIES OF A GOOD SUPERIOR 

Why do not all superiors understand and practise 
these wise maxims? Some are so accustomed to show 
ill-humor and anger and to scold whenever they ad- 
monish or reprove, that they fall into this fault un- 
awares. Others do even worse, for they not only 
become enraged, but also pour forth a volley of abuse 
against those who displease them, or are guilty of 
some little fault. They are like awkward nurses who 
cannot dress a sore without greatly increasing the 
pain. There are other superiors who, for a time, suf- 
fer and dissemble the faults of their subjects, as if 
they did not notice them, and the subjects therefore 
become reckless; and on a sudden such superiors ex- 
plode like a fearful clap of thunder in a clear sky, 
and strike terror into all by their angry words, bitter 
reproaches, harsh and cutting remarks. Such su- 
periors have no self-control, but only weak heads, 
weak virtue, an ugly character. Aristotle observes 
that weak persons are naturally more domineering, 
more cruel, more severe than the strong, for says he, 
" such as possess a poor constitution, have a hard 
heart and a weak mind, are always in dread of losing 
their authority or of being despised." Why are the 
aged, the sickly, the sad and melancholy, the ill- 
humored, the full-blooded youth, and those having 
poor talents, so domineering in disposition? He an- 
swers that it is on account of their natural weakness 
and powerlessness. 

Section 15. A Reasonable Superior Has a 
Broad Mind; He is Neither a Naturalist, 
nor overjust. 

A broad mind is one of the chief qualities of a good 
superior, just as a narrow mind is one of a superior's 



THE SUPERIOR'S GOOD JUDGMENT 59 

greatest defects. What is said of a coat, a glove, a 
shoe, may be said of a superior; these articles, to be 
comfortable, must not fit too tightly; they ought to 
be rather a little too large than a little too small. 

What is a broad mind? It is a mind that is judi- 
cious, enlightened, which understands that human na- 
ture is weak and liable to fall, and to fall even fre- 
quently in spite of a good will, and that, in the designs 
of Providence a man's failings often enter into the 
work of his perfection, and that we should show 
neither astonishment nor anger at a man's falls, but 
should kindly help him to rise; and that the superior 
needs an immense fund of indulgent charity to correct 
properly the defects of his subjects. 

A broad mind is indulgent in excusing, diminish- 
ing and easily forgiving the faults of others. It 
knows how to dissemble opportunely the neighbor's 
shortcomings, until the proper time for admonishing 
and correcting them. It easily adapts itself to every 
character, leaving to each one an honest and holy 
liberty, and never, without serious reasons, imposing 
on others its own peculiar views or ways of doing 
things. Its liberality does not allow it to refuse to 
others a favor or any good or useful thing it can 
procure for them. It is full of condescension for 
the wishes of others, and strives to please all and be 
agreeable to all, and this through a spirit of charity. 
Finally, it is inclined to that mercy which feels the 
pains and trials of others as if they were its own, and 
relieves them as far as it can. 

What is the meaning of this saying: " Be not nar- 
row-minded, be not overjust?" It means: Be not 
severe, rigid, or hard towards others; be willing to 
yield your rights, do not exact all that you have the 



6o QUALITIES OF A GOOD SUPERIOR 

right to demand; excuse and forgive the wrongs done 
to you; never measure the favors you do to others, 
or count the number of faults you pardon. If a 
brother has offended you, make the first advances, and 
do not say, — " he Is In fault and must come first." 

Be not over just, — If you see a man severe towards 
others, finding fault with every thing, knowing not 
how to pardon or overlook a hasty word, a defect of 
character, or something that wounded his sensitive- 
ness, " be sure," says St. Jerome " that that man is 
more just than it behooves." If you see a superior 
following his subjects or pupils too closely, exercising 
over them an uneasy watchfulness, suspecting evil 
every where, severely judging actions not evidently 
wrong, mistrusting every one, and ever disposed to 
judge rashly, you may be sure that he is more just 
than it behooves, and that, on account of his narrow 
mind and ill-founded suspicions, he fails grievously 
against charity and does great injury to his com- 
munity. If you see a superior always uneasy, at- 
taching great importance to mere trifles, constantly 
and mercilessly prosecuting the defects and shortcom- 
ings of others, you may be sure that he also exceeds 
the bounds of justice and greatly harms both himself 
and his subjects. 

Be not a naturalist with a microscope, that is, do 
not enlarge the failings of your subjects. Do not 
falsely suppose, from mere appearances or a word ut- 
tered without premeditation, that they have certain 
evil propensities. Beware of judging their interior, 
their intentions; bear In mind that charity suspects 
no evil and interprets every thing well. Look always 
at the bright side of an action, of a word, and cover 
the defective side, as much as you can, with the 



1 



THE SUPERIOR'S GOOD JUDGMENT 6i 

cloak of charity. Consider as good whatever Is not 
evidently evil, and do not be of the number of those 
superiors who are Ingenious In discovering defects and 
faults where there are none. " Be not overjust," says 
the Holy Ghost; " and be not more wise than Is neces- 
sary, lest thou become stupid" (Eccles. 7.17). He 
is overjust and overwise who, through weakness of 
mind or character, scruples every thing, and every 
where finds Insuperable difficulties. Instead of help- 
ing his subjects, he only confuses them, causes them 
to lose the holy liberty of the spirit, and either stops 
their progress In perfection or casts them astray into 
troublesome paths. 

Be not overjust and grasp well these three maxims : 
There are certain things we should seem not to notice, 
there are others we must bear In silence, so long as the 
time for correcting them is not favorable; finally, 
there are many things which should be only lightly 
corrected. The superior who does not grasp the 
meaning of these maxims; or fails to put them Into 
practice, is overjust. 

Be not overjust. — Bear in mind that the Rule is 
made for man, and not man for the Rule ; never put 
the Rule in the place of charity. He who rigorously 
measures all things by the Rule, is often more just 
than good. St. Francis de Sales says that in prac- 
tice it is better to be overkind than overjust. 

Be not overjust, when there is question of punish- 
ing one in fault. Do not exceed the bounds of a mild 
justice, be compassionate with human Infirmities. Be 
careful that the penance be always less than the fault, 
and do not fail to pour much oil into the incision you 
have made. The superior who would apply the sanc- 
tion of the Rule in all Its rigor, and would require in 



62 QUALITIES OF A GOOD SUPERIOR 

full the payment of the debt, would be neither a father 
nor a physician, but would have the Inflexible bowels 
of a severe judge and the Iron arm of a cruel master. 
By such a course he would indicate that passion plays 
a great part in his corrections. Seneca says, " It is 
wrong to punish a fault to its full extent." Even in 
hell God does not proportion the punishment to the 
sin. 

Be not overjust in exacting the performance of 
good things, — of one's task or duties. Remember 
that often and for most of men very well is the enemy 
of good; this means, that many have not the ability to 
do things very well, and that to require too much per- 
fection from them Is to confuse and discourage them, 
and to risk to obtain nothing at all from them. Be 
content with their good will and with what is tolerably 
well done, otherwise you will be overjust. In fine, 
be not overjust even In your own regard, for religious 
perfection consists in performing well the common 
and ordinary duties of the community. In being satis- 
fied with the common fare. In giving good example, 
and not in private devotions or extraordinary mortifi- 
cations. 

• 
Section i6. A Reasonable Superior Becomes 
All to All, is Ingenious in Taking All 
Forms to Win His Subjects to Jesus 
Christ. 

He becomes all to all and devotes himself especially 
to the service of the Imperfect and the less virtuous, 
because he knows a superior is not so much for the 
strong and the fervent, as for the weak and the tepid, 
and that those who need him most are the infirm, that 
is, those who have many spiritual miseries and defects. 



THE SUPERIOR'S GOOD JUDGMENT 63 

" The shepherd," says St. Francis de Sales, " Is rather 
for the weak and stray sheep, than for the fat ones; 
and the physician Is rather for the sick than for the 
healthy. Jesus Christ came, not for the just, but to 
save sinners. Am I not the bishop of the sinners 
rather than of the saints, who do not need me? 
Strong and healthy souls have no need of being car- 
ried, and are therefore no burden for me; but if 
among my subjects there are souls wanting in piety, 
obedience, the religious spirit, pusillanlm.ous and full 
of defects, of them especially am I the father, for 
them am I superior." Thus reasons a good supe- 
rior, for he considers himself specially obliged to 
succor the weak, to care for the juniors and the less 
virtuous. 

He becomes all to all, shrinking from neither 
trouble nor sacrifice to render them service. Like St. 
Francis de Sales he says : " To serve and succor my 
neighbor is my favorite virtue. Pains, labors, incon- 
veniences, the greatest dangers are nothing to me, pro- 
vided I be useful to my brethren." He becomes all 
to all, showing himself cheerful, affable and polite to- 
wards each one. He contradicts no one; if he is 
obliged to refute error, he does so with kindness, 
knowing that harshness would not succeed. 

He becomes all to all, weeping with those who 
weep, cheerful and joyful with the joyful; he, as it 
were, appropriates to himself the pains and ills of the 
suffering. In order to sweeten them; he consoles the 
afflicted, raises up the courage of the despondent, and 
finally, as St. Francis de Sales expresses It, " he bears 
on the shoulders of his charity all the trials of his 
subjects." — He becomes all to all, aiming chiefly to 
be agreeable and pleasing to his brethren, being per- 



^4 QUALITIES OF A GOOD SUPERIOR 

suaded that, if he succeeds in this, he will win them 
and induce them to love and practise virtue. He de- 
tests the conduct of those who always claim to be right 
and say that others are mistaken, and yet fancy that 
in so doing they never violate charity. — He becomes 
all to all, awaiting, advancing, receding, coaxing, ca- 
ressing, using every ingenious means in his power to 
correct and train his subjects and to impart to them 
the religious spirit. 

But some superiors may object that they are not 
politicians, and cannot but call things by their right 
names, and cannot coax, caress and praise those who 
do not deserve it. 

To these it may be rejoined: You are wrong in 
not being a diplomatist, for Jesus Christ was a thor- 
ough politician, since He came down from heaven to 
coax and caress men, to flatter, encourage and de- 
fend sinners, to eat with them, so that He was called 
their friend. St. Paul also was a very great politi- 
cian, taking, as he said, all forms, becoming all to all, 
acting towards those he instructed as a loving mother 
towards her children. The superior who is not a 
politician of this kind, should admit that he lacks 
many good and necessary qualities, and that he is not 
only not humble and charitable, but even devoid of 
sound sense. 

Section 17. A Reasonable Superior is Frank, 
AND Does Not Dissemble from his Subjects 
the Faults He Perceives in Them. 

When, for want of ability or of sufficient training, 
or for some other cause, a subject does not perform 
his task well, the good superior frankly and plainly 
shows in what he is deficient, tells and even shows 



THE SUPERIOR'S GOOD JUDGMENT 6^ 

him how to perform it, or appoints some one to help 
him, often requires from him an account of his of- 
fice and of the manner in which he profits by the 
directions or counsels given him concerning it. If 
the subject improves, the superior congratulates him, 
and encourages him to improve still more. 

In like manner, he does not dissemble from his sub- 
jects what is reprehensible in their conduct. Without 
ill-humor or reproach, he points out to them their 
defects and shortcomings, and knowing that it takes 
tim.e to correct them, he grows not weary of admon- 
ishing and reproving them and urging their amend- 
ment, but always in a kind manner, so as to encourage 
them. Thus he has the consolation of winning the 
love and confidence of his brethren, of training them 
and making every one useful. If, perchance, a sub- 
ject does not correspond with his care, or is wholly 
incompetent, he tells him so frankly, giving him the 
reasons why he feels obliged to ask his change to 
another house. 

In fine, he never dissembles from a subject the mat- 
ters that concern his conduct, his success in ofiice, 
his behavior in the community towards the other 
brethren, so that he can know all that concerns him, 
and may see that his superior has not two ways of 
dealing with him, that he speaks as he thinks, and 
thinks as he speaks. 

Unfortunately such frankness and charity are not 
very often met with. Some superiors dare not, or will 
not take the trouble kindly to admonish, reprove or 
train their subjects. Although they see one of their 
brethren failing in duty, imperfectly fulfilling his 
tasks or transgressing the Rule in some points, 
through ignorance, want of experience or of proper 
5 



66 QUALITIES OF A GOOD SUPERIOR 

training, or through his own fault, they perhaps com- 
plain of him to everybody else, but say nothing to 
him, and leave him under the impression that all is 
right with him. And whilst they are thus betraying 
truth and failing against charity so seriously, they are 
urging his removal elsewhere, and leave the higher 
superior no rest until they have secured it; and when 
the subject departs, they hypocritically assure him 
that they are satisfied with him ; and some go even so 
far as to request the higher superior not to mention 
to him the complaints made against him, suggesting 
that some other superior may get along satisfactorily 
with him, etc., etc. How unworthy, how cruel and 
even how foolish is such a conduct! 

The Holy Ghost utters a fearful threat against 
such superiors: "Woe to the mute dogs'* (Is. 
56.10), that is, woe to those who have not lifted up 
the fallen, who have not instructed, admonished and 
corrected their subjects when they failed in their duty 
and committed faults through ignorance. St. Bona- 
venture does not hesitate to say that a superior, who, 
through pusillanimity fails to paternally admonish and 
correct his subjects, sins against God, whose power 
he profanes, against his brethren whom he allows to 
wallow in their defects, and against his own con- 
science, which he burdens with the faults of others 
besides his own. It is not charity thus to dissemble 
the faults of our brethren. " Indeed," says Bossuet, 
" this is not a proof of friendship, but a barbarous 
act to allow our brethren to fall into a precipice for 
want of light, whilst we are holding in our hands a 
torchlight by which we could easily supply all the 
light they need." Such superiors, according to St. 
Gregory, do not govern their flock as shepherds, but 



THE SUPERIOR'S GOOD JUDGMENT 67 

as hirelings who flee at the approach of the wolf, for 
it is a shameful flight to conceal one's self under the 
shadow of a perfidious silence. Hence the Holy- 
Ghost designates such superiors by the name of mute 
dogs. 

Section 18. A Reasonable Superior Never 
Judges a Brother Without Previously 
Examining His Case Himself. 

He does not judge according to the sayings or re- 
ports of others, and is careful to divest himself of all 
prejudice. Mere reports against a subject do not 
cause him to withdraw his esteem from him, for he 
wishes to judge the matter for himself. 

He does not judge persons at first sight, nor by 
isolated actions, for he knows, first, that looks and 
appearances are deceptive; secondly, that the conduct 
of some is in direct opposition to their language ; hence 
the Holy Ghost says: "There is one that slippeth 
with the tongue, but not from his heart" (Eccli. 
19.16). Such persons are like the young man men- 
tioned in the Gospel, who, after refusing, went to 
work in the field, whilst his brother, who had prom- 
ised to go, failed to do so. Thirdly, he knows that, 
as the best horse may sometimes stumble, so even the 
most virtuous may sometimes commit faults and do 
blameworthy things, and that, therefore, it is neither 
just nor wise to judge any one by isolated acts or by 
words lightly spoken and unpremeditated. 

The good superior judges his subjects by their 
works, that is, by their general conduct. It is only 
after seeing the conduct of a subject for many months, 
and after he has followed, admonished, reproved and 
directed him during that time, that he forms his judg- 



68 QUALITIES OF A GOOD SUPERIOR 

ment about him, but not always absolutely, for he 
should not believe a faulty subject to be incorrigible 
merely because he has not yet succeeded in perfectly 
training him and correcting him entirely of his de- 
fects. Except when the subject's unfitness or want of 
good will is too evident, the superior ascribes his want 
of success rather to himself, to his own awkwardness 
in training the juniors, to the difference of characters, 
or to some other causes, and surmises that another 
more competent than he, would have succeeded better 
with that subject. 

Light-minded and superficial superiors follow a dif- 
ferent course. They judge hastily from the first ap- 
pearance. If a subject has some bright quality, they 
conclude that he possesses every virtue. A single de- 
fect of another shocks them, and causes them to at- 
tribute to him many others, from which he is really 
exempt. Often they consult only their sympathies 
in forming their opinion; prejudiced by a natural 
affection for some one that knows how to please and 
flatter them, they deem him perfect In everything; but 
if they are prejudiced against another, they condemn 
everything in him, and judge him to be good for 
nothing. 

If at first sight a subject does not suit them. If he 
unfortunately commits a fault or is not, at the start, 
entirely successful, they at once despise him, do not 
take the trouble to train him, but insist on his removal 
until it is granted. When they receive a new subject, 
they most eagerly question those who know him, about 
his former doings, about his faults, and, from what 
they hear they form their judgment concerning him, 
and regulate their conduct towards him. The su- 
periors who make or ask such reports, show they 



THE SUPERIOR'S GOOD JUDGMENT 69 

have a weak head and are wanting In charity, for a 
subject may, after failing in one place, secure great 
success in another; he may not, from some cause be- 
yond his control, be able to get along with one su- 
perior, yet do excellently under another. 

Some religious for a year, or even longer, live with 
their superior in mutual mistrust and misunderstand- 
ing, in antipathy, and even in reciprocal enmity. If 
you ask the reason, the superior will answer: "I 
always mistrusted that brother, and could never con- 
fide in him, since so and so told me this and that about 
him." " And has his conduct confirmed those evil 
reports?" "No; he seems different from what he 
has been represented to me." " Why, then, have 
you not corrected your erroneous opinions about 
him?" "How could I? The Impression Is too 
strong for me to overcome." Now, question the sub- 
ject on the same point; and he will say: "When I 
was placed under this superior, some of my brethren 
told me so and so about him, how he would treat me. 
This took away all my confidence in him, as well as 
all respect, submission and love. For a whole year 
I have been but a poor, unhappy religious, although 
I later discovered I had been deceived In his regard." 
Such are the fruits of rash, hasty, precipitate judg- 
ments formed by listening to evil tongues. 

Section 19. A Reasonable Superior Condemns 
No One Without a Hearing, Even if the 
Accuser v^ere an Angel. 

Such was the motto of St. Francis of Asslsl. 
This accords with the directions of the Holy Ghost in 
the Book of Wisdom, wherein He expressly forbids 
us to blame any one before questioning him. It is a 



70 QUALITIES OF A GOOD SUPERIOR 

great breach of charity to condemn a person on mere 
charges. Man is naturally wicked and severe toward 
others; his heart Is hard and selfish; he usually exag- 
gerates the faults of others, and easily believes them 
to be more wicked and guilty than they really are. 
Their smallest imperfections are clearly visible to him, 
though he is blind to their virtues. 

A reasonable superior refrains from judging and 
condemning any one on mere charges, and takes as his 
guide these two rules: First, he retrenches three- 
fourths of what is told him against a subject, and will 
often discover that were he to credit the remaining 
fourth, he would judge too severely ; and secondly, he 
kindly listens to the accused, and gives him full liberty 
to exculpate himself; and only after the latter has 
done so, does he judge the case, and, if need be, con- 
demns and punishes the culprit. 

An imprudent and uncharitable superior judges and 
remorselessly condemns without due investigation, 
without hearing the defense of the accused. He eas- 
ily believes the evil said of others, spreads it, exagger- 
ates It, pays no attention to the fact that he is Injuring 
their reputation, and thus, perhaps, sins even griev- 
ously against charity. He scolds, reproves, punishes 
a subject, a pupil on mere accusations, and if they at- 
tempt to vindicate their conduct, he will not take the 
trouble to listen to them, and thus risks punishing the 
innocent. Such an unjust procedure alienates all 
hearts from him, Irritates his subjects, deprives him of 
their respect and confidence. Introduces a bad spirit 
Into the community. Into the school, and essentially 
wounds charity. 

" Too credulous a superior," says St. Francis Bor- 
gia, " will never secure the confidence he needs for 



THE SUPERIOR'S GOOD JUDGMENT 71 

governing a community. It is far better to be many 
times deceived in too easily believing the good, than 
to be once mistaken in too lightly believing or suspect- 
ing evil." St. Philip Neri was wont to say that " we 
should receive the accusations of even good persons 
only under the benefit of an inventory," that is, under 
the condition of seriously investigating, if they are 
well founded, and how much truth, falsehood or ex- 
aggeration they contain. St. Francis of Assisi would 
not listen to the accusations made by the loquacious. 
St. Ignatius would absolutely refuse to condemn ab- 
sent religious, because they could not defend them- 
selves. " False prudence," he would say, " always 
counsels mistrust and induces one easily to listen to 
accusations; it is, therefore, a great defect, for it fa- 
vors calumny, destroys confidence, the childlike spirit 
and charity, and causes mistrust In the minds of the 
subjects, who believe themselves Injured in their supe- 
rior's estimation." To confirm this view, he would 
quote these words of St. Bernard to Pope Eugenius : 
" I must mention another defect; If you are not guilty 
of it, you are the only one elevated to a great dignity 
whom I know to be free from It; I mean credulity 
and ease to admit everything that is told. I have 
never yet found a great personage sufficiently on his 
guard against the deceits of this thrice wily fox; to it 
are attributable so much groundless anger, so many 
accusations against Innocent persons, so many wrongs 
charged to the absent." In consulting others, when 
there was question of judging some one's conduct, St. 
Ignatius was most circumspect, divulging only what 
was necessary, and this only to those who should be in- 
formed of it. In fine, to preserve his good opinion of 
his subjects, he never yielded to suspicion and received 



72 QUALITIES OF A GOOD SUPERIOR 

only with a thousand precautions the disadvantageous 
reports about them. 

Section 20. A Reasonable Superior Never 
Administers Reproof on the Spot, and 
Much Less When He is in Ill-Humor, or 
the Culprit is Irritated. 

St. Gregory wisely remarks that not all times are 
suitable for admonishing and correcting; that words 
usually lose their force, if uttered inopportunely; 
whilst, on the contrary, a transient counsel may, under 
favorable circumstances, be productive of wholesome 
effects. What does it profit to correct a man who is 
In a great passion and therefore unable to understand 
what is said to him, and is, perhaps, restrained only 
with difficulty from having recourse to violence. It 
is the greatest folly to reprove and correct one in such 
a mood. An admonition, a reproof will be fruitful 
only when opportunely made. 

The abbot St. John, once when grossly insulted by 
one of his monks, calmly listened to him in silence. 
Another monk asked him, why he had neither Im- 
posed silence on the culprit nor punished him. The 
saint gave him this sensible answer : '' Would it be 
prudent, when a house is on fire, to throw more fuel 
Into it? The monk was in a great passion, and If I 
had then reproved him, his anger would have In- 
creased still more." 

We should never reprove the culprit on the spot, 
for he Is not then disposed to receive the correction 
properly; he will passionately defend himself and 
grow more Irritated. Moreover, the superior also Is 
then liable to get angry, to Imagine himself despised, 
and therefore to speak unreasonably, and then a bitter 



THE SUPERIOR'S GOOD JUDGMENT 73 

dispute will arise between him and his subject, his 
authority will be compromised, and he may perhaps 
commit a greater fault than the one he intended to 
punish. We ought to give our brother leisure to cool 
down and reflect, and ourselves the time to do our 
duty after due consideration. Haste in reproving is 
daily the origin of many faults. Let us not spoil 
everything by being in a hurry to set things right. A 
wise superior faithfully keeps the rule never to admin- 
ister a reproof at the time the fault is committed. He 
observes the favorable time for admonishing, reprov- 
ing, imposing penances, and never forestalls it. He 
corrects only when inspired by grace, and with charity, 
kindness and meekness. His only motive is to do 
good to others ; and he is never swayed by ill-humor, 
aversion, or any other passion. 

Section 21. A Reasonable Superior Alv^ays 
Proportions the Reprimand to the Fault 
Committed. 

Whenever there is no sin, he is satisfied with kindly 
calling attention to the matter in which one has failed, 
or which has not been well performed, and explaining 
how it could have been better done. When a subject 
does not satisfactorily fulfil his office, or does things 
in a wrong way, or differently from what is required, 
either because he is only a beginner or because he 
knows no better, there is no reason for scolding and 
punishing, but he should rather be instructed, helped 
and trained until he knows how to perform them 
well. 

As to the little daily faults and shortcomings, that 
are not fraught with evil consequences, he should 
merely give charitable admonitions occasionally, tak- 



74 QUALITIES OF A GOOD SUPERIOR 

ing every precaution to render them acceptable. But 
when the faults and failings are of greater conse- 
quence, he ought to take the culprit aside to admonish, 
or even to reprove him, but this he should do gently 
and frankly. Having done so, he should afterwards 
treat the culprit as kindly as if he had never failed, 
and thus the fault and the reproof will remain a 
secret to others. The good superior, in punishing, 
inclines far more to leniency than to severity. Hence 
he punishes but seldom, and only very lightly, and 
never for slight faults or failings where there is no 
bad will. His punishments usually consist of a few 
prayers, or some pious reflection or reading. 

Unfortunately there are superiors wanting in wis- 
dom, who cannot reprove for even a slight fault, ex- 
cept by committing a greater one by their harshness 
and bitterness. Such a conduct on the part of a su- 
perior may have dangerous results for a subject who 
has perhaps not committed even a venial fault in the 
sight of God. It is unreasonable, unjust and unchar- 
itable to impose heavy penances for little faults, to 
which a prudent superior would merely draw kindly 
the subject's attention. Imprudent superiors are apt 
to impose commands or prohibitions under holy obe- 
dience for trifles, and to punish most unreasonably 
those who do not submit. 

Section 22. A Reasonable Superior Fears not 
TO Yield Even to His Subjects on Certain 
Occasions. 

He yields to them whenever he perceives that he is 
In the wrong, or mistaken, or has been badly In- 
formed. He therefore easily admits the excuses of 
his subjects and kindly listens to what they have to 



THE SUPERIOR'S GOOD JUDGMENT 75 

say In their favor. As he seeks only the truth, the 
welfare of all, and the reign of charity, he fears not 
to admit that he was mistaken, and cheerfully yields 
even to the least one who has justice on his side. 
And even when he is in the right, he willingly 
yields, if he perceives that the subject against whom 
he is about to proceed, is not then disposed to sub- 
mit or accept a reproof. He acts thus through a 
spirit of charity, to avoid scandal, to prevent his 
subject from becoming more guilty and incorrigible. 
He yields when the culprit alleges reasons in his 
justification, although they may have no foundation, 
provided the subject believes them to be good, and 
seems to have acted in good faith, or without real 
malice. Finally, he yields easily, when the culprit 
humbles himself, apologizes and promises amend- 
ment. 

One of the most marked characteristics of a supe- 
rior who Is severe and has but little judgment, is inflex- 
ibility and the determination to compel, at all hazards, 
the execution of his orders and of the penances he 
imposes. It Is, Indeed, not advisable easily to change 
our good resolutions, or to show ourselves weak, 
when there Is question of recalling some one to a 
sense of duty, to obedience, to the regular observ- 
ance; but we should not be obstinate, when we are 
not perfectly sure of being In the right, or when we 
have reasons to doubt whether the culprit will sub- 
mit. Why should we not give our subject the satis- 
faction of excusing himself, and alleging his reasons, 
and then take time to weigh them? If through pre- 
cipitancy or obstinacy we happen to make a mistake 
against a subject, we shall be openly and deservedly 
blamed. 



76 QUALITIES OF A GOOD SUPERIOR 

"I will not yield," you say; "he must submit."' 
Why should we not yield when there is a reason for 
doing so? Such superiors seem to be eager to show 
that they are the least virtuous, the least reasonable, 
the least charitable in the community! " All fools," 
says Gratian, '* are obstinate, and all the obstinate 
are fools; the more absurd their views, the less will- 
ing they are to give them up. They glory in never 
yielding, never retracting, for, their mind being blind, 
they can see only what they have placed in their 
head." 

Inflexibility should exist in the will, and not in the 
judgment. Even when we are clearly in the right, it 
is honorable to yield for the sake of peace, unless in 
matters of faith and good principles. There is no 
disgrace in yielding, in retreating, or even in retract- 
ing a promise when we discover our mistake. A 
Spartan king, being summoned to keep his word, 
replied: " If the thing is not just, I have not promised 
it." Charles V had signed an unjust privilege; hav- 
ing found out its injustice, he had it brought back 
to him, and then tore it up, saying: " I prefer tearing 
up my signature than wounding my conscience." The 
maxim of St. Thomas is true, — " Docility of mind 
is the virtue, not only of the young, but also of the 
most experienced, the most prudent and reasonable, 
for they profit by the accession of new light in 
order to yield or to abandon whatever does not accord 
with justice." A superior who does not know how to 
yield when he should, will perhaps crush and ruin 
those entrusted to him, but he will never correct them ; 
he may inspire them with fear, but they will never 
love or esteem himi. 



THE SUPERIOR'S GOOD JUDGMENT 77 

Section 23. A Reasonable Superior Bears 
WITH What He Cannot Correct. 

There are defects which are incorrigible, just as 
there are corporal diseases which are incurable. How 
can cripples, the one-eyed be cured? In spite of all 
remedies and appliances, they will ever remain the 
same. In like manner, there are defects of mind 
and character, which are incapable of cure. The 
only thing that remains is to put up with them with 
all possible, kindness and tranquillity. There are 
other defects which are extremely slow of cure. If 
after you have admonished, reproved and punished, 
success does not meet your expectations, be meek and 
patient as your heavenly Father is towards you. 
What you cannot effect to-day, you may effect to- 
morrow, if you bear with your neighbor and continue 
to admonish him kindly. Some who, when in 111- 
humior, refuse to submit, will of their own accord 
return to duty after reflecting on your good counsels 
and the evil consequences of their stubbornness. 

There are some, who, while knowing and acknowl- 
edging their defects, will not correct them. Such 
subjects may be found In almost every large com- 
munity; they cannot be sent away, and must be en- 
dured patiently for the sake of peace. For three 
years our divine Saviour bore with Judas! Bear 
then with that faulty and incorrigible brother. In 
order to avoid scandal! " Stirring up a sewer only 
Increases the stench," says St. Patient. The fire hid- 
den under the ashes bursts Into a lively flame when 
stirred up. Anger Is kindled when Irritated. The 
same occurs when we touch the vices of the wicked. 
Whenever correction Is liable to produce such evil 



78 QUALITIES OF A GOOD SUPERIOR 

effects, it is advisable to bear and put up with the 
incorrigible. 

There are defects that can be cured only by good 
example. Hence many an imperfect religious is 
moved gradually to correct his faults by witnessing 
the good examples of his companions. Moreover, 
many really virtuous persons never succeed in wholly 
correcting certain defects, notwithstanding all their 
efforts. God leaves them those defects out of mercy, 
as an exercise of virtue for themselves and their breth- 
ren. Hence let us practise this counsel of the Imi- 
tation: "What we cannot correct in ourselves or in 
others, let us bear with patience, until God disposes 
otherwise." Thus also acts a wise and prudent su- 
perior. 

SECTioisr 24. The Reasonable and Solidly Vir- 
tuous Superior Daily Addresses to God 
This Prayer of the Royal Prophet: 

*' Thou art my lamp, O Lord ; and Thou, O Lord, 
wilt enlighten my darkness "(2 Kings 22.29); that 
is, O Lord, give me an upright mind, a docile heart 
to follow the counsels, the directions of my superiors: 
in a word, grant me prudence, that I may not wander 
from the right path, either to the left or to the right, 
and may my light enlighten my brethern. 

Prudence is the superior's compass. As the pilot 
cannot safely steer a vessel without a compass, so, in 
like manner, a superior cannot properly guide a com- 
munity without good judgment. The lack of pru- 
dence renders him not only useless, but even hurtful 
to his subjects. 



THE SUPERIOR'S GOOD JUDGMENT 79 

In the Old Law God commanded that salt should 
be used in all the sacrifices. The good superior 
should always have the salt of wisdom and prudence in 
all his actions. " A wise superior," says St. Bernard, 
'' never acts without reflection, or forethought as to 
the lawfulness, suitableness and utility of what he 
intends to do." " He weighs," says St. Ambrose, 
" on the scales of justice all he says and does, and 
measures it by the principles of reason and the divine 
law." 

" Prudence is the knowledge of the saints " (Prov. 
9.10), says the Holy Ghost. It teaches the superior 
that, to bend the wills and win them to God, without 
violence, he must be all to all, and adapt himself to 
the state, humor and the present dispositions of each 
one; the most intractable will not be able to resist 
him who, as it were, transforms himself into them. 
Prudence also teaches him how to imitate God, who 
conceals His action. His authority and attains His 
end quietly, for what is too often seen does not inspire 
much respect. In order not to compromise his au- 
thority, the prudent superior is careful to command 
only what is just and easy to perform, and even this 
only as seldom as possible, for, says St. Philip Neri, 
" he who wishes to secure perfect obedience, should 
give but few orders." 

Prudence possesses foresight, for, observes St. 
Thomas, " it can see things from afar, as the Holy 
Ghost says : ' The prudent man saw the evil, and hid 
himself' " (Prov. 22.3). A prudent superior looks 
ahead, beyond the limits of his term of ofiice. In 
order not to prepare trouble for his successor, he 
willingly sacrifies his tastes and moderates his zeal; 
in order not to overburden the community, or open the 



8o QUALITIES OF A GOOD SUPERIOR 

door to abuses, he reflects long before accepting or 
undertaking new works, or making important changes. 
The superior who acts differently, does not know how 
to govern. 

Prudence enables us to judge correctly. According 
to the Holy Ghost, the heart of the wise man knows 
the time, and judges accordingly. " We ought," says 
St. Ignatius, " to follow the course of time, and not 
go against it," that is, we should accommodate our- 
selves to itj and not seek to accommodate it to us, 
just as we suit ourselves to our duties, and should 
not pretend they should suit themselves to us. To 
know how to adapt ourselves to persons, places, times 
and other circumstances, either by profiting by the 
advantages they offer, or by turning, removing or sur- 
mounting the difficulties they present, — is to know all. 
Everything helps the wise man to go forward, and 
everything obstructs the imprudent man, or precipi- 
tates him into the abyss. 

Finally, prudence teaches a wise superior, first, that 
authority is conferred to edify and save, and not to 
scandalize and destroy. The superior, then, must 
avoid every act of authority that does not tend to 
the welfare of the neighbor, the salvation of souls, or 
to the advantage of the community. Secondly, that 
a superior often succeeds better by yielding than by 
resisting and urging. " When you meet contradic- 
tions," says St. Francis de Sales, " do not run straight 
against them, but dissimulate, or kindly bend the wills, 
and wait patiently; do not appear anxious to conquer 
them, but excuse in the one his infirmity, In another his 
age, and never ascribe opposition to disobedience, re- 
volt, stubbornness, or to a bad spirit." — ^Thirdly, 
that a wise superior takes every one by his weak point, 



THE SUPERIOR'S GOOD JUDGMENT 8i 

as a physician innocently deceives his patient in order 
to cure him, by giving him a bitter pill sugar-coated. — 
Fourthly, that he should never seek his own interests, 
but only the welfare of his subjects; and that the best 
way to secure this is to please his brethren. Like St. 
Francis de Sales, he should be ready to do for his 
neighbor, everything except sin. — Fifthly, that in his 
very corrections he should seek to please, and thus 
give, as it were, a crust to self-love. ** My dear 
brother," said St. Alphonsus to a subject irritated by 
his admonition, " do not get angry, I am not punish- 
ing you, but your sin, your defects ; correct these, give 
up sin and I will leave you In peace, for I love your 
beautiful soul." — Sixthly, that which is best in itself, 
is not always the best for each one, but what Is best 
suited to each one's wants or capacity. Hence feel- 
ings of sorrow and hatred of sin impress some more 
deeply than sublime thoughts on the divine perfec- 
tions. " In governing," says St. Ignatius, " practice 
cannot always correspond to theory, and often It Is 
necessary to arrange matters, not in the best way In 
itself, but in a possible way." — Seventhly, that mod- 
eration should always accompany the superior, and be 
seen in all his words, in all his deeds. Moderation 
is the fruit of reason. " We learn," says Bossuet, 
" to become more and more moderate, as we become 
more reasonable."" — Eighthly, that a superior should 
speak little and listen much; and the few words he 
speaks, should be fit to be heard by everybody. — 
Ninthly, that, as love and confidence are bonds bind- 
ing the hearts of the subjects to the superior, confi- 
dence is the last thing we should withdraw from any 
one; that many become faithful and honest, because 

they are believed to be such, and that It Is, as St. 
6 



82 QUALITIES OF A GOOD SUPERIOR 

Ignatius says, " better to be deceived at times, than 
to show mistrust in a subject." — Finally, that the 
superior should leave to each official the responsibility 
and the honor and glory of his office. " The supe- 
rior," says St. Ignatius, " should not meddle too much 
with the functions of the lower officials, as if they 
were only instruments in his hands, and this for five 
reasons : first, to every one that is docile and willing to 
be directed, God usually imparts the grace of properly 
discharging his office; secondly, when the subject per- 
ceives that the superior insists on seeing and doing 
everything himself, he will not show the necessary 
interest and devotedness requisite for success ; thirdly, 
the subordinate gains more experience in the imme- 
diate direction of his charge, than the superior can 
calculate or foresee by his own reflections; fourthly, 
it often happens that only he who Is accustomed to per- 
form the duties of an office. Is able to know how to 
handle certain matters; and finally, it Is better that 
the superior should be able to call his subjects to 
account for their faults and mistakes, than that he 
should, for his faults and mistakes, be charged with 
Ignorance and mismanagement concerning matters en- 
trusted to the lower officials. 

Section 25. A Reasonable Superior Walks at 
THE Head of His Community, and Always 
Gives Good Example in Piety, Regular 
Observance and in All the Virtues. 

This all-Important matter will form the subject of 
the next three chapters. 



CHAPTER III 

SECOND QUALITY OF A GOOD SUPERIOR PIETY 

If, as St. Paul truly says, " piety is useful for all 
things" (i Tim. 4.8), it Is especially necessary for 
the superior of a religious community. It Is his duty 
to co-operate with God In the salvation and sanctlfi- 
catlon of souls. His Is the most noble, holy and 
difficult of employments. To deserve to be associ- 
ated In such a ministry, and to obtain the grace to 
fulfil It properly, one should be closely united to God, 
and communicate often with Him In prayer. In order 
to receive His spirit abundantly. " The government 
of souls," says St. Gregory, " Is the art of arts," the 
most difficult of sciences. But where can such an art 
be learned, and who is its teacher? It is to be learned 
In prayer from its Teacher, Jesus Christ. He who 
does not learn it In this school will never be a good 
superior. The government of souls Is, moreover, a 
gift of the Holy Ghost, according to St. Paul ( i 
Tim. 12.28). To whom does the Holy Ghost im- 
part this supernatural gift In abundance? To those 
especially who are intimately united with Him by the 
love and frequent exercise of prayer. It was, as 
Solomon remarked, a great task to build a temple 
w^orthy of God; so much the more, it may be said, is 
It a great thing, a difficult task to direct souls In the 
way of virtue; it Is a mission beyond the power of 
even the ablest man, unless he Is assisted by God. 
If It was necessary that God should impart to Bezeleel 

83 



84 QUALITIES OF A GOOD SUPERIOR 

an increase of talent and to fill him with wisdom and 
science, to enable him to construct the Ark of the 
Covenant; if it was requisite that God should make 
Solomon the most intelligent and the wisest of men 
that he might build the temple, what science, wisdom, 
experience and virtue are needed by a superior to 
train souls to virtue and lead them to perfection 1 

The superior should endeavor so to act as not to de- 
serve the reproach St. Teresa addressed to a certain 
superior: " The Lord has made known to me that you 
lack the most indispensable foundation of your office, 
— piety, the spirit of prayer. When the base is 
removed, the edifice necessarily crumbles." The lack 
of piety produces disgust for things divine, disturbs 
the soul, makes one haughty in speech, induces levity 
of conduct, or harshness in tone. Such a superior 
is not obliging, but heartless, devoid of charity, of 
the religious spirit, and deficient in judgment. How 
can a superior, with such defects, possess the esteem 
and love of his brethren ? How can he train them to 
piety and the love of their state? 

We need the science of the saints to form saints, 
and this science is learned during prayer, at holy 
Mass, in frequent and fervent holy Communion, at 
the feet of Jesus Christ crucified, and from the 
Blessed Sacrament. Piety lightens the burden of the 
superior's authority, and subjects to him the will of 
his brethren. " The superior," says Father Alvarez, 
" should never forget that a community is a heavy 
charge, and that his talents and exertions do not suf- 
fice to govern it well, unless God Himself governs 
him by His spirit and His grace. In fact, what is 
more difficult than to lead men of different and oppo- 
site characters and dispositions, to subject them to one 



A SUPERIOR NEEDS PIETY 85 

and the same rule and manner of life, to cause them 
to labor together in harmony and charity, to correct 
their defects, and make of them fervent and holy re- 
ligious! This is beyond the power of man; God 
Himself must lend a helping hand, for He alone can 
move wills and incline hearts to virtue. Like David, 
the superior should place all his hope in God, that He 
may by His grace enable the members of his commu- 
nity to obey the Rule and make progress in perfec- 
tion. That superior will have the greatest success, 
who has the greatest confidence in God, who treats 
with Him most fervently at prayer, who strives most 
to inspire his subjects with love of prayer, and requires 
them to perform faithfully and well all the prescribed 
spiritual exercises." 

A pious religious is easily governed, because as 
soon as he fails in his duty, his conscience troubles 
him, and the Holy Ghost, who directs him, keeps him 
in the path of virtue, and does not allow him to stray 
away from it. The guidance of a thousand pious 
religious Is less burdensome to a superior than that 
of a few who are wanting In piety. 

It is by means of piety that a superior will obtain 
from God the understanding and light he needs to 
govern his subjects and transact the business of the 
community. The spirit of piety affords him more 
light and knowledge than " seven sentinels On high 
towers." " Come ye to God," says the psalmist, " and 
be enlightened " (Ps. 33.6). It is through prayer that 
he will learn to discern the spirit of each one, that he 
will discover the surest means of combating the faults 
and defects of his subjects, of gaining their hearts, of 
subjecting all minds, and inducing them to labor zeal- 
ously at their own sanctificatlon. 



86 QUALITIES OF A GOOD SUPERIOR 

It is In prayer that he will find the good counsels, 
the courage and patience, the meekness and firmness, 
the prudence he dally needs worthily to discharge the 
duties of his office. It Is, according to St. Gregory, 
the practice of good superiors, when worried by diffi- 
culties and doubts, to withdraw to converse with God, 
to go to Jesus In the Blessed Sacrament, In order to 
seek counsel and light, and thus to treat with God 
before treating with men. This was the custom of 
the holy King David, and also of St. Bernard amid 
the multitude of affairs which he successfully trans- 
acted. He used to advise others to rely more on 
prayer and meditation than on human light and 
labor. 

" Prayer," says St. Vincent de Paul, " is the source 
of good counsels; the Blessed Eucharist is the oracle 
of good thoughts. Superiors should often pray and 
communicate with God, and His grace and light will 
always be with them, and will enable them to succeed 
in all they do." This saint used to practise his own 
teaching, for he never engaged in any undertaking 
without first consulting Jesus Christ in the Blessed 
Sacrament, and would read at the foot of the altar the 
letters he received, which he believed to contain mat- 
ters of importance; he would bring there also his 
replies to them, that Jesus Christ might bless them. 
St. Charles Borromeo never began any work without 
previous mental prayer, saying that prayer Is the 
mother of prudence, the focus of light, and that we 
cannot dispense with Its help, If we wish our actions 
to be irreprehenslble before God and men. " How 
weak and powerless are human prudence and talents," 
Mother RIvIer used to say: " As for me, I rely only 
on my prayer, my rosaries, my visits to the Blessed 



A SUPERIOR NEEDS PIETY 87 

Sacrament. I would not venture to give an instruc- 
tion without previous preparation in prayer, or even 
give an advice or reproof without having previously 
prayed." 

.It was in prayer that the Ven. Father Champagnat 
conceived and concluded all his projects and works. 
It was with prayer that he began, continued and ter- 
minated everything. He was wont to say: " I would 
not venture to undertake anything without having 
previously recommended it a long time to God, first, 
because man is easily mistaken and often takes his 
own views and illusions as projects divinely inspired; 
and secondly, we are powerless without the divine as- 
sistance and protection." He acted thus not only in 
matters of importance, but in everything he did. 
During vacation, when he had, after long reflection 
and consultation with his council, made out the list 
of offices, etc., for the brothers for the ensuing year, 
he would say: "We have calculated much, we have 
taken many precautions to assign each brother to the 
place and post for which he is best fitted, and we 
fancy we have arranged everything admirably; but 
let us not count upon our own prudence; if God does 
not help us and bless these appointments, we have 
labored in vain, and the very combinations we deem 
as most wise will be the least successful, for * unless 
the Lord build the house, they labor in vain that build 
it ' " (Ps. 126.1). He would then take the list of 
appointments and place it on the altar during Mass, 
and for several days joined with the community in 
offering fervent prayers to obtain the divine blessing 
and protection over them. 

It is piety which imparts unction to the superior's 
words, and enables his instructions and corrections to 



88 QUALITIES OF A GOOD SUPERIOR 

bear fruit. A superior devoid of piety is like an un- 
watered and unproductive soil. He is barren of good 
works and brings forth no spiritual children to God. 
" Do you know," asked a certain saint, " why our 
divine Saviour, although all-powerful, was wont to 
accompany his miracles with prayer? It was to teach 
superiors and directors of souls, that it is by prayer 
that they can heal the spiritually lame, blind and deaf, 
and that the faults, defects and imperfections of souls 
yield only to fervent and constant prayer." 

According to St. Bernard the superior's three duties 
are: giving instructions, giving good example, and 
praying, and it is by fulfilling all three that he replies 
to the threefold interrogations and commands ad- 
dressed to him as Christ did to St. Peter. Therefore 
he should feed his flock by instructions, good example 
and the salutary fruits of his prayer. All three are 
indispensable for a superior's salvation, but especially 
piety, the most excellent of the three. Through piety 
a superior sanctifies himself, acquires the virtues of 
which he must give the example, and renders his 
words efficacious and his good example convincing and 
persuasive. 

A good superior should imitate the holy patriarch 
Job, by frequently offering prayers and sacrifices to 
God for his spiritual children, that God may forgive 
their faults, preserve their hearts pure, and shield 
them from harm and sin by His protection. " A 
good superior," says St. John Climacus, " prays es- 
pecially for those members of his community who are 
negligent and cowardly in the practice of virtue, and 
for those whom he fails to correct by his admonitions, 
reproofs and penances." " When you have In vain 
tried everything your zeal can suggest," says Ven. 



A SUPERIOR NEEDS PIETY 89 

Father Champagnat, " to correct a subject of his 
defects, and are at a loss what more to do, do not 
despond, for you have still a very efficacious means at 
your disposal, — that is, to pray for him, and not cease 
to beseech God until you have obtained his conver- 
sion." It was by his persistent prayers that Moses 
saved the Israelites when God was about to extermi- 
nate them on account of their idolatry and other 
crimes. It was by prayer that St. Martin converted 
St. Brictius, then a wicked monk, who had shamefully 
persecuted him. It was by prayer that St. Anselm 
converted and won Osborn, a disorderly monk who 
headed his ill-disposed brethren to prevent him from 
reforming them. 

*' Ask of Me," says God, " and I will give thee 
the Gentiles as thy inheritance " (Ps. 2.8). Ask of 
Me the conversion of that subject, who despises your 
admonitions, and you will obtain it. Ask of Me the 
correction of the defects of that other subject, whom 
you are powerless to reform, and I will free him from 
them, and I will render the irascible meek, the obsti- 
nate and disobedient as docile as children, the proud 
humble, the tepid fervent; pray for them, and I will 
make them such as you desire them to be. 

A solidly pious superior, who prays much for his 
subjects, is all-powerful, and does with them whatever 
he wishes, and this because prayer has the promises of 
this life and the next, and because, as St. Vincent de 
Paul says, " a man of prayer can do all things and 
may say in the words of St. Paul, ' I can do all things 
in Him who strengtheneth me.' " " Such a one," 
observes St. John Chrysostom, " is all-powerful, be- 
cause he participates in God's omnipotence, and God 
blesses and grants success to all he does." He is all- 



90 QUALITIES OF A GOOD SUPERIOR 

powerful, because prayer obtains for him the neces- 
sary intelligence and prudence to know what he ought 
to require of each one, to measure and adapt each 
one's task to his strength and ability. He is all- 
powerful, because piety endows him with the gift of 
making himself all to all, or accommodating himself 
to each one's character and disposition. Such a su- 
perior wins all hearts and subjects all wills. He is 
all-powerful, because piety imparts to him kindness 
of heart and bowels of mercy, charity and tenderness, 
making him a father to his subjects and inducing him 
to love them as his children. Hence all love him as 
their father, and find pleasure in obeying him, and 
even in forestalling his wishes. 

*' God," says St. Thomas, " never calls to an office 
one who is deficient in the qualities requisite for its 
proper discharge, or to whom He does not intend to 
grant them if he but ask for them." If a superior 
lack these necessary qualities, he has only to pray for 
them earnestly and persistently, and he will surely 
obtain them. But who is a solidly pious superior? 

I. A solidly pious superior greatly loves and highly 
esteems prayer, appreciates its excellence and neces- 
sity, and strives to inspire his subjects with like senti- 
ments. — 2. Such a superior keeps closely united to 
God in all his actions, proposes to himself in all things 
the glory of God and the santification of souls; he 
begins, continues and ends all he does with prayer, the 
holy exercise of the presence of God, and the practice 
of ejaculatory prayers; in a word, he turns his labors, 
his occupations into prayer. — 3. He is fond of spir- 
itual reading, of reading Holy Scripture, ascetical 
works, the lives of the saints, and derives therefrom 



A SUPERIOR NEEDS PIETY 91 

not only the practical knowledge of his duties, of the 
virtues of his state and position, but also abundant 
food for his piety and facility in the exercise of 
mental prayer. — 4. He understands that the chief 
nourishment of piety and the principal means of ren- 
dering it constant is the frequent and fervent use of 
the sacraments of penance and the Holy Eucharist. 
He therefore has a special love for the holy sacrifice 
of the Mass, holy Communion, and visits to the 
Blessed Sacrament, and, whatever be his occupations, 
he never omits them. — 5. He studies Jesus Christ in 
a special manner, assiduously meditafes on His mys- 
teries, actions, sufferings, holy life and death, and 
labors indefatigably to make Him known and loved 
by others. — 6. He loves the Blessed Virgin Mary 
as his Mother, has unbounded confidence in her, 
places under her protection all his projects and works, 
and has recourse to her in all his wants ; moreover, he 
does all In his power to spread her devotion among the 
children, and to make all his subjects fervent and 
devoted servants of Mary. — 7. Filled with the spirit 
of the Church, he employs all the approved pious 
practices to nourish and increase his fervor. The de- 
votions to St. Joseph, to his patrons, to his guardian 
angel, to the souls in purgatory, are especially dear 
to him and procure him abundant graces. — 8. He 
is a man of prayer; for him prayer Is a want, a relaxa- 
tion, a consolation. He devotes as much time to It^ 
as he can, and considers it and the union with God, 
which results from it, as the first means of success In 
his charge. — 9. Finally, he most faithfully performs 
all the spiritual exercises prescribed by the Rule; he 
Is always the first at the community exercises, and 



92 QUALITIES OF A GOOD SUPERIOR 

considers it as one of his chief duties to Inspire piety 
to his subjects, to the children, requiring them to pray 
always with respect, attention and devotion. 

The advantages of true piety are beyond computa- 
tion, for, says St. Bonaventure, " it keeps up and 
inflames zeal, makes the heart kind and inclined to 
mercy, enlightens the mind, extends its knowledge, 
renders one circumspect, clearly points out what is 
more perfect, and suggests numberless ingenious ways 
to win souls to God. It renders our actions super- 
natural, endows them with merit, because it keeps us 
united with God. It regulates our exterior by mod- 
esty, thus edifying the neighbor and drawing him to 
virtue. It imparts constancy in adversity, sweetens 
and renders pleasant what is bitter, and keeps us calm 
in aflliction. Finally," concludes the saint, " piety is 
for us the source of all goods." 



CHAPTER IV 

third quality of a good superior regularity 

Section i. Who is Fit to Govern a Commu- 
nity. 

There is a great difference between knowing how to 
submit humbly, to hve in peace with others, and to 
know how to govern well. " Many," says St. Ber- 
nard, " live peaceably under the guidance of a supe- 
rior, but when they become superiors, grow restless 
and are devoid of self-control." Others live in peace 
with their brethren as perfectly as possible without 
needing a superior to watch over and admonish them, 
and yet are wholly unlit to be superiors, because, says 
St. Bona venture, " they are content with ordinary 
graces, with ordinary virtue, and thus lead a quiet and 
regular life in the community; but if they are once in 
office, they govern not only unprofitably, but even 
awkwardly and detrimentally to themselves and to 
others. There are," continues the same saint, " four 
classes of men who are usually called good in religion 
and in the Church." 

To the first class belong those who do no evil, but, 
at the same time, are weak in doing good. They live 
tranquilly with their brethren, avoiding whatever may 
be offensive in word or deed. Their virtue is merely 
negative, that is, devoid of evil. — To the second class 
belong those who besides abstaining from evil, are 
sober, chaste, humble, charitable, pious, and usually 

93 



94 QUALITIES OF A GOOD SUPERIOR 

punctual in fulfilling the duties of their state; but they 
do all this only up to a certain degree and leave it to 
others to aim higher. It is enough for them if they 
can avoid hell and save their soul, but they give no 
thought to their perfection. — To the third class be- 
long those who detest and shun evil, zealously do all 
in their power to please God, and devote all the time 
they can to prayer and the work of their perfection; 
nevertheless they lack zeal for their brethren, for, 
being wholly engrossed with their own spiritual af- 
fairs, they take but little interest in those of their 
neighbor, and are therefore unfit to govern others. 
They are like the fig-tree mentioned in Scripture, 
which said, when asked to become the monarch of the 
trees: " Can I leave my sweetness and my delicious 
fruits and go to be promoted among the other trees? " 
(Judges 9.1 1). — To the fourth class belong those 
who are fit to direct souls. Besides the good qualities 
of the other three classes, they burn with the zeal of 
justice, that is, they have an ardent thirst for their 
neighbor's sanctlfication, and are not satisfied with 
their own progress in virtue, unless they also strive 
earnestly to lead others to God. True thirst or zeal 
for justice comprises both the love of God and the 
love of the neighbor; the love of God which desires 
not only to enjoy its own sweetness and intimate union 
with Him, but, moreover, loves to. see everything 
conform tO' God's good pleasure, to propagate His 
worship and glorify His name, and longs to see all 
men know, serve, honor and love Him above all ; and 
also the love of the neighbor seeking not only his cor- 
poral welfare and temporal prosperity, but especially 
his eternal salvation. Hence where charity is more 
perfect, there also is found a more ardent desire for 



A SUPERIOR MUST BE REGULAR 95 

the neighbor's sanctlficatlon, more constant and stren- 
uous efforts to procure it, and a more pure joy when it 
Is obtained. In Hke manner, the more we love God 
and His interests, the more also are we grieved when 
He is offended, not loved or served, and at seeing the 
number and prosperity of His enemies increasing. 
Also, the more we love our neighbor, the more pained 
we are at whatever may injure him or prove detri- 
mental to his progress In virtue. Such a charity 
should be found In all the friends of God; but supe- 
riors should more especially possess this love of jus- 
tice and hatred of evil, In order to resemble Him 
more, of whom the prophet says: " Thou hast loved 
justice and hated iniquity." 

The superiors of all religious houses (as well as 
all having the care of souls) should belong to this 
fourth class, for only such are fit to promote God's 
glory and procure the salvation of those entrusted to 
them. Hence It Is evident that to live well in a 
community and to govern a community well, are two 
totally different things. The subject satisfies his obli- 
gations and labors at his perfection merely by watch- 
ing over himself and practising holy obedience, whilst 
the superior placed at the head of his brethren must 
not only watch over himself and keep the Rule, but 
also see to It that others keep It, correct their defects 
and help them to advance in perfection. But this Is a 
difficult task requiring great virtue. 

The direction of a community is the most noble and 
difficult of offices. No other requires more sagacity, 
watchfulness and fortitude. Hence St. Laurence Jus- 
tinian says: " The office of superior Is not a rest, but 
a labor; not an honor, but a burden; not a pledge of 
security, but a forecast of dangers. A superior will 



96 QUALITIES OF A GOOD SUPERIOR 

not be saved or lost alone. He is a cause of either 
salvation or ruin to his brethren, according as he di- 
rects them well or ill : ' Sometimes a man ruleth an- 
other to his own hurt' (Eccles. 8.9). Aaron had 
been chosen high-priest by God, and yet he was near 
being lost for yielding to the Israelites and making a 
golden calf. Moses, God's intimate friend, was ex- 
cluded from the promised land for a single fault. 
Saul, whom God had chosen as king, was abandoned 
by Him for not properly fulfilling his office." Taci- 
tus remarks that Vespasian was the only ruler who 
became better after being raised to power. Since the 
superiorship is a heavy and dangerous burden, he who 
desires it, shows he lacks knowledge of himself, or 
does not appreciate its perils. 

When not clearly called by God to office, one 
should beware of desiring or seeking it, lest he fall 
into the precipice. " It would be a wonder," says 
St. John Chrysostom, " if such a rash person were 
saved; for, if those who accept office only through 
necessity or obedience, run so great a risk of being 
lost, what will become of those who precipitate them- 
selves into it of their own accord? " He who is not 
in good health, is not capable of governing a commu- 
nity; nor is he fit to do so, who is not virtuous enough 
to give his brethren good example, or firm enough to 
correct their faults and strictly keep up the regular 
observance. 

Section 2. The Superior Must Maintain the 
Rule by His Own Example. 

He who Is chosen to direct a community, should 
never forget the wearing of his title of superior^ and 
should raise his conduct to the height of his title, and 



A SUPERIOR MUST BE REGULAR 97 

show himself superior in piety, regularity and all the 
other virtues. 

A religious is such by his profession; a superior is 
such through necessity. But, says St. Bernard, " that 
this necessity may do no harm, the superiorship should 
not expel, but adapt itself to the religious spirit." 

The superior is the guardian of the Rule. The 
consecrator of an abbot, when placing the Rule In his 
hands, admonishes him of the obligation he is under 
of causing it to be observed and of observing it him- 
self. The sheep follow their shepherd, and the re- 
ligious their superior, — on the way to life, if he is 
virtuous and regular, on the way to death, if he is 
negligent and allows the Rule to become a dead letter. 
All that the superior does, the subjects pretend they 
also may do; hence the old saying: "If the abbot 
brings the dice, the monks may play." 

The superior, being placed on the candlestick, 
draws the attention of every one to everything he 
does. How will he be able to exact from his subjects 
punctuality at meditation and the other exercises of 
the community, if he himself is not present at 
them ! He will not venture to reprove them for non- 
attendance, and if he does reprove them, they will 
follow his example rather than heed his words. " He 
who is at the head of others," says St. Isidore, " is 
obliged to give good example, and, consequently, to 
be at their head by his punctuality In the common 
observances, for to be at the head in position and to 
be the last In virtue is a monstrosity." Many of the 
faults of the subjects proceed from the bad example 
or the neglect of the superior who Is wanting In zeal 
for the observance of the Rule. The superior dis- 
pensing himself therefrom without real necessity en- 
7 



98 QUALITIES OF A GOOD SUPERIOR 

courages and confirms the careless and Imperfect re- 
ligious In their relaxation, shakes and diminishes the 
punctuality of the fervent, and thus does harm to 
everyone, even to the most holy. 

" The community In which the Rule Is not In vigor, 
is no longer an asylum, a harbor of salvation," says 
St. Ephrem, " but a place full of shoals and ship- 
wrecks for the Inmates. A sheep that follows not a 
good shepherd. Is exposed to the fury of wolves; If It 
follows a bad shepherd. Its death Is certain." " What 
a terrible misfortune It Is," says St. Clement, " to be 
under a superior wanting In regularity!" i Such a 
superior Is In great danger of being lost; he will have 
a terrible account to give to God, If he allows abuses 
to creep Into his community. If, through his fault, 
any of his subjects are lost or retrograded In the way 
of perfection. St. Alphonsus relates that a certain 
superior appeared after death to a friend, saying that 
he was suffering terrible pains In purgatory, because 
he had not sufficiently Insisted on the regular observ- 
ance. The superior's want of firmness In this all- 
Important matter Induces his subjects to despise and 
easily transgress the rules. 

Section 3. The Superior Should Maintain 
THE Rule by His Instructions. 

The superior has to exercise seven dift'erent func- 
tions. The first consists In teaching, Instructing, 
training his subjects, explaining the Rule to them, and. 
In certain cases, determining Its meaning and scope 
according to the spirit of the Institute. When giving 
instructions on the Rule, the superior should call at- 
tention to four points : — First, what the Rule is for 
religious. Every religious filled with the faith and 



A SUPERIOR MUST BE REGULAR 99 

spirit of his Rule, considers it as the expression of 
God's will in his regard. Hence St. Gregory of Na- 
ziance used to say: " He that lives according to Rule, 
lives according to God." " When we keep our 
Rule," said Ven. Father Champagnat, " we can say 
with Jesus Christ : I not only do what is pleasing, but 
what is most pleasing to God." The religious should 
consider his Rule as the abridgment of the evangelical 
counsels, which he must practise in order to keep his 
vows and attain the perfection to which God calls him. 
All the rules are related to the vows and facilitate 
their observance. We cannot keep our vows without 
keeping our Rules. Religious should regard their 
Rule as their way to salvation and perfection, for, 
says St. Francis de Sales, " their predestination de- 
pends on the observance of their Rule." They 
should, then, consider their Rule as the channel by 
which God imparts to them His graces and the spirit 
of Jesus Christ. According to the Imitation, he who 
withdraws from obedience by not observing his Rule, 
withdraws grace from himself. 

The second point the superior ought often to 
impress on his subjects is that the observance of the 
Rule is for every religious an essential duty of his 
state. The postulant for admission into a religious 
community engages to live In it according to Rule, 
and is admitted only under this condition. He en- 
gages himself to this still more formally at his pro- 
fession, for he cannot keep his vows without keeping 
his rules. Hence this is a sacred duty for him, 
since he contracted the obligation of tending to per- 
fection; this obligation, according to St. Thomas, 
consists in the exact keeping of the vows and in 
the observance of the rules. It is very difficult and 

L.OFC. 



loo QUALITIES OF A GOOD SUPERIOR 

of very rare occurrence to break the rules without 
offending God. In fact, theologians and ascetical 
writers generally teach that although the rules do 
not, in themselves, bind under pain of sin, yet he 
who breaks a rule without good reason, cannot prac- 
tically be excused from venial sin. St. Alphonsus 
gives four reasons for this : — the first is that such 
a religious gives up the means destined to lead him to 
the perfection towards which he is constantly bound 
to tend; the second, that he is unfaithful to the prom- 
ise he made to God at his profession to observe the 
Rule; the third, that he thus gives bad example, scan- 
dalizes his brethren and disturbs the good order of 
the community; the fourth, that he acts according to 
his self-love, and not in conformity with God's holy 
will. This is also the teaching of St. Francis de 
Sales, for he says: " I cannot exempt from venial 
faults violations of the Rule, for by transgressing It, 
the religious dishonors things divine, belles his profes- 
sion, disturbs the community, and dissipates the fruits 
of the good example he is bound to give.'' 

The third point which the superior should fre- 
quently teach and Impress on those subjects who easily 
break the rules, is that frequent violations of a rule 
lead to contempt of that rule, and such contempt is a 
grievous sin, and this especially when there Is ques- 
tion of the rules concerning the observance of the 
vows and the spiritual exercises, for such transgres- 
sion gives' scandal, leads to relaxation and causes great 
injury to the whole community or to some of Its mem- 
bers, and when one Is habitually disposed to break a 
rule or to observe it only through compulsion, so that, 
were he free or not seen, he would not keep it, and 



A SUPERIOR MUST BE REGULAR loi 

actually always breaks It whenever he can do so with 
impunity. 

Finally the fourth point which he should deeply 
impress on his own mind, Is that, although the Rule 
does not in Itself oblige the subject under pain of even 
venial sin, yet his own office obliges him under pain of 
sin, to watch carefully over the observance of the 
rules. The superior Is the guardian of the Rule; It 
Is the duty of his state to maintain It, to cause It to be 
observed; he may not allow it to be broken, to become 
a dead letter, to be made little of, without offending 
God; and his guilt is serious, if his negligence Is 
habitual. 

Section 4. The Superior Must Maintain 
THE Rule by Corrections. 

When good example and instructions do not suffice 
to maintain the regular observance, the superior must 
add reproofs and corrections. According to St. Bon- 
aventure, the superior, in preventing, deploring and 
punishing faults, should follow this order: in the first 
place, the faults against the commandments of God 
and of His Church; next those against the vows or 
the rules concerning them; then those that are liable 
to scandalize the community or seculars; those that 
tend to destroy piety, fervor, charity, concord and the 
religious spirit; and finally, relaxations in discipline, 
regularity and punctuality. 

A superior who has at heart his own salvation and 
that of his community will carefully refrain i, from 
doing or teaching the least evil; 2, from ever permit- 
ting or tolerating any evil, whatever the means em- 
ployed to take him by surprise or to wrest his per- 



102 QUALITIES OF A GOOD SUPERIOR 

mission; 3, from approving anything evil or counte- 
nancing It, when done without his knowledge or In 
his absence; 4, from closing his eyes or keeping silence 
concerning abuses, or even light faults, as If he were 
ignorant of them, for he knows it is his duty to re- 
prove, correct and put an end to abuses, and to punish 
faults; 5, from ever leaving evil unpunished, for he 
knows that punishment profits the guilty by bringing 
them back to duty, or keeping them from fresh falls, 
and restraining within the bounds of duty those who 
witnessed it or have knowledge of It, and that it is 
salutary for the superior himself and secures for him 
the merit and glory of duty performed. 

A fervent community is distinguished from a tepid 
one, not because no faults are committed In the fer- 
vent one, but because in it no fault remains unpun- 
ished, the door Is closed against all abuses, the incor- 
rigible and the scandalous are removed or rendered 
powerless, the good are protected, and every help and 
encouragement is given to all to improve in virtue. 
To neglect punishing those who break the Rule, to 
fail to correct abuses, Is to authorize evil and open 
the door to every disorder. " Impunity,'^ says St. 
Bernard, " is the daughter of negligence, the mother 
and nurse of transgressions." " It Is," according to 
Gerson, " the ruin of peace and concord, a perpetual 
source of disputes and divisions." According to St. 
Hilary, " It is a principle of decadence and ruin, for 
no community can maintain itself, if correction does 
not unceasingly vivify it and sustain It over the abyss 
into which daily faults tend to precipitate it." " It 
is," says Laynez, '' Impunity which ruins the great- 
est number of communities and sends the most victims 
to hell." 



A SUPERIOR MUST BE REGULAR 103 

God has established the superior as His repre- 
sentative over His family and wishes him to be obeyed 
as His vicar; but, if he does not maintain the Rule, if 
he allows abuses to be introduced, if he does not sup- 
press those that exist, if he does not put a stop to mul- 
tiplied and habitual transgressions of the Rule, he 
fails in his chief duty, assumes a terrible responsibility, 
and shall have to answer to God for all the violations 
of the Rule he was bound to prevent or punish. All 
the sins which he could have prevented or punished 
in his subjects, shall be imputed to him. He shall 
one day hear himself reproached for the abuse of his 
authority, because instead of employing it for the 
glory of God and the salvation of his brethren, he 
used it to gratlfyshis self-love, his whims, to free him- 
self from restraint, and thus brought about his own 
ruin. 

Regularity requires, first, that the superior should 
reside with his community, that Is, that he absent not 
himself without necessity and lose not his time in 
useless visits or pleasure trips; secondly, that he be 
constantly at the head of his community and preside 
at all the exercises; thirdly, that he avail not himself 
of his authority to emancipate himself, to dispense 
himself from keeping certain rules, to seek his per- 
sonal ease and comfort, and that he never allow him- 
self what he, In like circumstances, refuses to his 
brethren; fourthly, that he carefully Instruct his sub- 
jects concerning the obligations of the Rule, admonish 
them when they break It, punish the disobedient, and 
oppose with all his might the introduction of abuses 
into the community; and fifthly, that he never lose 
sight of the fact that he is the guardian of the 
Rule, that his chief duty, as superior, is to cause It 



104 QUALITIES OF A GOOD SUPERIOR 

to be punctually observed In all its points, and to 
retrench In himself and In his subjects all that is con- 
trary to the Constitutions and the spirit of the Insti- 
tute. 



CHAPTER V 

FOURTH QUALITY OF A GOOD SUPERIOR HOLI- 
NESS, OR, AT LEAST, SOLID VIRTUE 

St. Isidore says that the first quality required in one 
called to govern and instruct others, is that he be holy 
and irreprehensible. 

Section i. The Superior Stands in Need of 
Holiness, or of Solid Virtue, that He 
May in all Things Give Good Example 
TO His Subjects. 

*' The Superior,'* says St. Gregory, " ought to 
excel all his subjects in the practice of the virtues, 
so that his very conduct may be a powerful incen- 
tive to a good life, and that his flock, his witnesses, 
may be better instructed by his examples than by 
his words." His life should be their model in per- 
fection and holiness. '' Let your light," says our 
divine Saviour, " so shine before men, that they may 
see your good works, and glorify your Father who is 
in heaven " (Mat. 5.16). Why does our Lord, who 
recommends us to pray and do good works in secret, 
command us to cause our light to shine and our good 
works to be seen ? St. Augustine answers that it is to 
teach us that those who are charged with guiding 
their brethren, should not merely be, but should like- 
wise appear holy and pious, for, as they need a pure 
conscience to save their own souls, they need a good 
reputation to procure the salvation of others. Hence 

I05_ 



io6 QUALITIES OF A GOOD SUPERIOR 

St. Paul wrote thus of his favorite disciple : " Be 
thou an example of the faithful in word, in conversa- 
tion, in charity, in faith, in chastity " (i Tim. 4.12). 
" In all things show thyself an example in good 
works" (Tit. 2.7). The Greek text thus expresses 
St. Paul's words: "make thyself a type," a pattern, 
for St. Jerome says that St. Paul wished to express 
that a superior should be to his subjects a prototype, 
an original pattern for all the virtues. The Gospel 
tells us that St. John Baptist was a burning torch and 
a shining light; that is, burning interiorly with divine 
love, and enlightening others by 'the example of his 
holy life. Like him the superior should be for his 
subjects a light and a model. To him should apply 
what St. Bernard wrote of St. Malachy, — that he 
was the rule and model of his flock, and that every 
one read in his conduct how he should conduct him- 
self. 

The first duty of the superior Is to imitate our di- 
vine Saviour who " began to do and to teach " (Acts 
i.i). Example should precede instruction, "We 
should," says St. Vincent de Paul " long practise 
what we wish to teach others." Every superior 
should then, first of all, earnestly strive to sanctify 
himself so that his holy life may be an object lesson 
to his subjects, and that he may be able to say to them 
with St. Paul : " Be ye followers of me, as I also am 
of Christ " ( I Cor. 4.16) . 

Section 2. Good Example is the Shortest and 
Most Effective Means of Leading Our 
Neighbor to God. 

The language of actions Is far more persuasive 
than that of words; hence Seneca said: " The road 



A SUPERIOR SHOULD BE HOLY 107 

of precept Is long, that of example is short." This is 
so for various reasons: First, because men more 
easily believe what they see than what they hear. 
The example of a solidly virtuous superior more pow- 
erfully induces to virtue than the frequent and lengthy 
exhortations of a tepid superior who drags himself 
with difficulty in the path of perfection. Julius 
Caesar was not wont to command his soldiers to march 
and fight, but he would say: "Let us march and 
fight." — 2. Because, as St. Bernard observes, ex- 
ample proves that virtue Is not beyond our strength, 
and is even easy to practise, since the superior, a man 
like ourselves, practises it so perfectly and is therefore 
happy and contented. A similar reflection decided 
the conversion of St. Augustine, for he said truly: 
*' What so many others can do, I also can do." — 3. 
Because man is naturally so weak that he finds great 
difficulty in doing good, If he does not see it done 
by others, especially by those whose office it is to 
instruct and direct him. The example of a superior 
is all-powerful, naturally drawing along his subjects, 
sweetening their pains and trials, lightening their la- 
bors, widening, as It were, the narrow path of their 
Rule, and causing what, at first, appeared difficult 
and Impracticable, to become easy, so that those who 
could not be convinced by directions or good reasons, 
nor won by promises, nor terrified by threats or moved 
by entreaties, yield to the attractions and charms of 
good example. — 4. Because man naturally imitates 
what he sees, and especially what his superiors do, 
and will most likely do as they do. Hence de Bon- 
ald, an emxinent philosopher, says that the example 
of a superior, according as he Is good or bad, is 
a great premium offered to virtue or to vice. " What 



io8 QUALITIES OF A GOOD SUPERIOR 

manner of man the ruler of a city is/' says the Holy 
Ghost, " such also are they that dwell therein " 
(Eccli. 10.2). The acts of rulers impart motion to 
their subjects. If they are good, they bring health 
and life into the heart; if they are evil, they infuse 
poison into it and spoil and corrupt the innocent peo- 
ple. Under Constantine the Roman empire was filled 
with Christians; under Julian the Apostate, it was 
being refilled with pagans; under Valens the Arians 
triumphed. The evil example of Jeroboam led the 
ten tribes into idolatry; but in the reigns of David 
and Josias religion and virtue flourished. 

A people led by a good chief is usually good. A 
holy superior turns his community into a nursery of 
saints. A live coal enkindles the coals among which 
it is placed. Place over a community of blind, ob- 
durate, cowardly, cold and irregular religious, a zeal- 
ous and ardent superior, faithful to his rules and to 
the practice of virtue, and he will gradually by his 
own good example, impart to his subjects fervor and 
zeal for their perfection. On the other hand, a su- 
perior possessed of great talents and ability, but not 
perfect in conduct, will never exert over his subjects 
that moral authority which causes virtue to be loved 
and easily practised. If, then, you wish your sub- 
jects to devote themselves earnestly to their perfection 
and to the regular observance, labor unceasingly and 
strenuously at your own spiritual progress, and faith- 
fully keep the Rule, for, says St. Joseph Calasanctius, 
" woe to every superior who destroys by his example 
what he tries to build up with his words." 

" My children," said St. John the Cenobite to his 
disciples at his last moments, " I have never taught 
or commanded you any thing without first practising 



A SUPERIOR SHOULD BE HOLY 109 

It." Thus should every superior be able to speak 
to his subjects. Since the superior holds the place of 
Jesus Christ, he should, like Him, be a shining light 
to enlighten and enkindle with fervor those he directs. 
He should always so act that his life may be for his 
subjects a living Rule, a Gospel in practice, wherein 
each one may read how he should behave in order to 
be conformable to the maxims of Jesus Christ, to live 
according to His spirit and become a perfect religious. 

Section 3. Terrible Influence of Bad Ex- 
ample. 

Evil example renders all Instructions useless. The 
most eloquent and practical discourses produce no 
effect, if the superior's conduct contradicts his teach- 
ing, because, says St. John Chrysostom, '* words be- 
lied by acts are powerless." " Men," says St. Greg- 
ory, " despise the words of him whose life Is con- 
temptible." When a superior's conduct is not con- 
formable to his instructions, he destroys with one 
hand, what he builds up with the other; In vain do 
his words Invite to virtue, piety and regularity, if his 
example repels his subjects therefrom. 

By his bad example the superior forfeits the es- 
teem of his subjects, and ruins the moral authority he 
needs to correct them. How can a superior, in fact, 
venture to reprove others for the faults he himself 
commits! "To be fit to reprove others," says St. 
Alphonsus, " one should himself be Irreproachable, 
otherwise he may hear: ' Physician, cure thyself.' " 
How can a bad superior correct the defects of subjects 
less Imperfect than himself! How can he undertake 
to dress the wounds of others and neglect his own! 
A superior, devoid of regularity and weak in virtue, 



no QUALITIES OF A GOOD SUPERIOR 

Is unfit to correct and train chosen- souls. " What can 
be made clean by the unclean," asks the> Holy Ghost 
(Eccll. 34.4). He whose office it is to correct the 
defects of others and to extirpate evil from their 
hearts, should first have overcome his own passions 
and corrected his own defects. " The hand," says 
St. Gregory, " that undertakes to clean others, should 
itself be clean, else It will soil them still more." " He 
who gives precepts to others how to live well," says 
Lactantius, " should retrench from himself all that 
might afford them a pretext for not obeying. How 
can he so retrench ? By carefully practising his own 
teaching, leading the way In the path of virtue, and 
smoothing it to his followers by his good example." 

A superior Is to his community what the head is to 
the body. Just as the head communicates to the body 
all its good and evil Influences, so also does a local 
superior Impart to his subjects his spirit, his disposi- 
tions, his vices and his virtues. " A moral body," 
says Salvlan, " is like the human body; the members 
are influenced by their head; hence when the head is 
in pain, the members also suffer." " The good or 
evil life of superiors," says St. Fulgentius, " is never 
without Importance; for, being raised above the 
others, they either ruin many, or draw them into the 
way of salvation. Hence, if their example is a snare 
leading their subjects astray, they must expect greater 
punishment; or, if by their good example, they draw 
them to virtue, an eminent glory will be in store for 
them." 

The superior is the soul of the community, the 
clock that regulates well or ill the actions performed. 
Since he is elevated on the candlestick and charged 
with leading others, woe to him if he does not live 



A SUPERIOR SHOULD BE HOLY iii 

as a holy religious, for his faults, like eclipses, spread 
darkness and set all things in confusion; they are as 
an epidemic, spreading contagion among all who wit- 
ness them. Nothing more powerfully allures to evil 
than the bad example of those in authority. The 
conduct of such a superior maintains and confirms the 
cowardly and imperfect religious in their tepidity, 
and undermines and destroys-the regularity of the fer- 
vent and zealous. He should feel convinced that the 
majority of the faults of his subjects proceed from 
his own and from his failure to do his duty. 

The superior who fails to keep the Rule and to 
strive after perfection, cannot expect to hide his faults, 
says St. Bernard, " any more than can be concealed 
the ruins of a city built on a mountain. Can the 
smoking wick be hidden? Can the folly of an in- 
sane monarch remain unknown? How can the sub- 
jects esteem and revere a superior whom they know 
to lack piety and regular observance ! Can they en- 
trust their soul to one who is evidently careless about 
his own? "If," continues St. Bernard, "my su- 
perior is, like myself, bent towards the earth, thinks 
only of his body and is indifferent concerning his soul, 
do we not resemble each other? And if the evil one 
comes to devour me, who will defend me and deliver 
me from his power? " 

A superior wanting in regularity is the scourge and 
ruin of his community. Does not a religious house 
that has degenerated from Its fervor and lost the 
good spirit, grieve the Church and scandalize the 
faithful? Examine who governs it, and you will al- 
ways find there a superior devoid of regularity, vir- 
tue and zeal. " Religious," says St. Alphonsus, " be- 
come relaxed more from head-ache than -from the 



112 QUALITIES OF A GOOD SUPERIOR 

gout, that Is, from the faults of their head, or su- 
perior, than those of the subjects." " As the gain or 
loss of a battle Is attributed to the general," says St. 
Vincent de Paul, " so also the flourishing or loss 
of the religious spirit in a community is to be at- 
tributed to the superior." 

Section 4. The Superior Should be Holy in 
Order to Inspire Virtue in His Subjects. 

" God keeps the same order in the works of grace 
as in those of nature, In which like produces like," 
says St. Vincent de Paul. In the natural order fire 
produces fire, light produces light, living beings spring 
each from seeds or germs of Its own kind. In like 
manner. In the order of grace God uses appropriate 
agents to transmit virtues to souls. Hence to pro- 
duce In a religious community charity, humility, pa- 
tience and the other virtues, God uses the superior as 
agent. The superior, then, should possess those vir- 
tues, that he may be able to impart or transmit them 
to his subjects. 

To form Jesus Christ In the hearts of his brethren, 
the superior should first possess His life and virtues in 
his own heart. One cannot give or impart that which 
he has not. The superior, then, should be holy, in 
order to sanctify his subjects; enlightened, to en- 
lighten them, perfect, to make them perfect. The 
superior Is the helper and co-operator of God, the 
instrument He uses to train, cultivate, and form holy 
religious and make of them living copies of His di- 
vine Son. An instrument Is useless, If It is not united 
to the hand of the workman. If the superior Is not 
by his conduct closely united to God, and does not 
allow Him to use him as He pleases, he is useless 



A SUPERIOR SHOULD BE HOLY 113 

and can do no good, for, says our Lord, *' without 
Me you can do nothing " (John 15.5). 

The superior is the channel for transmitting divine 
grace to his subjects. But if the channel is discon- 
nected with the source, if the superior does not him- 
self possess these graces, how can he impart them to 
his subjects? His soul should be filled with the senti- 
ments which it is his duty to inspire in his brethren; 
if he is a stranger to them, his words will strike 
their ears, but not their hearts. He must hate and 
detest sin, to be able to inspire others with dread 
and aversion for it, he must be detached from the 
goods and vanities of the world, to be able to induce 
others to despise them. He must be filled with di- 
vine love, to be able to impart it to his brethren, 
for, says St. Gregory, '' he that is not inflamed, can- 
not inflame others." *' A piece of wood that does 
not burn," says St. Alphonsus, " cannot set other 
pieces on fire, and from a frozen heart no sparks of 
fire can be emitted." In short, whoever wishes to 
train others in virtue, must first eminently practise 
it; he who wishes to produce much fruit in governing 
a community, must lead an exemplary life among his 
subjects. Holiness alone is able to secure the divine 
blessing. Holiness alone captivates men's minds, 
wins their confidence, subjects their will, moves their 
heart, and compels them sweetly, but effectually to 
quit vice, embrace virtue, and give themselves to 
God. 



CHAPTER VI 

THE GOOD CHARACTER 

Character Is the expression of the good or bad qual- 
ities of the heart, mind and the predominating tem- 
perament In each Individual. It Is the sum of the 
qualities constituting his moral being, his manner of 
being. It can be recognized In a man's tastes. In- 
clinations and habits, and often even In his physi- 
ognomy or looks. A good character Is a great bene- 
fit of heaven, a powerful help to facilitate the practice 
of virtue and the acquisition of perfection. Even 
In a human point of view. It is a most precious quality, 
for it Imparts charm and price to virtue, causes merit 
to be loved and appreciated, renders piety agreeable, 
grandeur affable, authority kind, so that In all domi- 
nation of man over man, half of the success is owing 
to character. 

A bad character Is a great misfortune for one who 
has It from his birth, or who allowed it to become 
such. Hov/ many struggles to be undergone, how 
much violence to be done to self, how many vic- 
tories to be gained. In order to repress Its fierce way- 
wardness! It is like a torrent overflowing Its banks 
and carrying away every thing In its path. 

Character Is the expression of the soul; it is what 
renders men sociable. If this expression is not a 
happy one, the relations with others are disagreeable, 
painful and unhappy. Even If possessed of virtue 
and talents, the man with a bad or disagreeable char- 

114 



THE SUPERIOR'S GOOD CHARACTER 115 

acter, is not loved, for he constantly clashes with 
others. Though he may be good, compassionate and 
indulgent, he is looked upon as harsh and seyere and 
shunned as hostile, however benevolent his intentions. 
Thus a disagreeable character may nullify the finest 
qualities, because it clothes them in a garment of 
thorns. How many, in their private life, are con- 
stantly worried and even unhappy merely because of 
the defects of their character ! How many lose their 
employment, or cannot secure any, because in their 
youth they failed to correct the defects of their char- 
acter, that rendered them insupportable to their com- 
panions ! 

A good character is indispensable for a superior. 
Without so precious a quality he cannot become a use- 
ful instrument for doing good, for he will lack the 
esteem and love of his subjects, and will fail to in- 
spire them with the love of virtue, to render its prac- 
tice easy for them, to make them happy, or to enable 
them to find the hundredfold Jesus Christ promised 
to good religious. 

St. Vincent de Paul, conscious of this truth, had 
made the most strenuous efforts to reform his char- 
acter without, however, succeeding perfectly. There 
still remained in him, a certain air of harshness, or 
severity in his looks, especially when treating with 
great personages. When he was with the poor, with 
the lowly, this defect would completely disappear, for 
he then felt at his ease and gave himself up entirely 
to all the goodness of his heart. The spirit of God 
taught him that this defect in his character could 
greatly impair the success of his ministry and para- 
lyze the good he could effect among the high person- 
ages his position obliged him to frequent. Hence he 



ii6 QUALITIES OF A GOOD SUPERIOR 

made a retreat expressly to reform his character in 
this point. But, taught by the past, that he was pow- 
erless to root out a defect that had hitherto baffled 
all his efforts, he prostrated himself in prayer, say- 
ing: " O my God, of myself I can do nothing; in 
Thee I place all my trust; from Thee alone I expect 
the correction of my defects, and I will not leave this 
retreat, until Thou hast reformed my character, and 
made it such as I desire it to be." Thus he prayed 
earnestly for ten days, and God granted him all he 
desired. 

What qualities constitute a good character? The 
principal qualities of a good character are — charity, 
humility, meekness, firmness or constancy. 

From charity proceed — i, the indulgence that ex- 
cuses, diminishes and easily pardons the neighbor's 
faults; — 2, charitable dissimulation, which seems 
to take no notice of the neighbor's defects, shortcom- 
ings and wrongs, or tolerates them until they can be 
opportunely remedied; — 3, compassion which, as it 
were, appropriates to itself, shares and relieves as 
much as it can the neighbor's pains and trials; — 4, 
generosity and kindness of heart which can refuse 
nothing, is always ready to oblige and do good; 
mercy and that fund of charity and solicitude which 
guesses and forestalls the neighbor's wants, and 
spares no sacrifice to relieve them, which bears his 
defects without complaining, and finds nothing hard 
when there is question of doing him a favor. 

From humility arise — urbanity, that is, good man- 
ners, frank dealing, endeavors to please, precautions 
to avoid hurting or paining others; also politeness, 
which induces us to anticipate others with' marks of 



THE SUPERIOR'S GOOD CHARACTER 117 

respect and deference, and to show gratitude for even 
the smallest favor. 

Meekness renders us affable, and enables us to re- 
ceive the neighbor with regard, respect, honor and 
cordiality, to listen to him with attention and good 
will, to grant him all he asks, as far as lies in our 
power, and to show ourselves always friendly to him ; 
it imparts to us condescension, which yields easily 
rather than to break with violence, accommodating 
itself, for the sake of charity, concord and peace, to 
the desires and humors of others; and finally supple- 
ness of mind in becoming all to all, taking every 
form to please the neighbor and inspire him with the 
love of virtue and thus win him to God. 

From constancy and firmness arise — a patience 
that is silent, long-suffering and never weary of doing 
good even to the ungrateful; — equanimity and even- 
ness of character, which renders one always the same, 
cheerful, affable, frank, modest, meek, firm without 
stubbornness, never giving way to ill-humor, mel- 
ancholy, or despondency ; — also dignity, simplicity, 
gravity, reserve and discretion inspiring respect to- 
wards one's self and others. 

Air these qualities will be treated in the following 
chapters. 



CHAPTER VII 

FIFTH QUALITY OF A GOOD SUPERIOR CHARITY 

Kindness, the heart of a father, the bowels of a 
mother, charity, in a word, — is the grand quahty of 
a good superior. '' Simon, son of John, lovest thou 
rvie? If thou dost, feed My sheep and My lambs, 
be the head of My Church." Every superior should 
be asked: "Are you charitable? Have you a kind 
heart? Do you really love your brethren? " If you 
are kind, if you have a golden heart, if you know 
how to love, you may be superior. But if you have a 
hard, selfish heart, if you do not abound in charity, 
withdraw, beware of having any pretensions to that 
office, for you are not fit to be superior. 

Bear in mind that, as superior of a community, you 
hold the place of God, you are clothed with His au- 
thority, you are the depository of His rights. But 
take care, lest, of all these divine qualities, you rep- 
resent only the divine power and justice, for you 
should never forget that kindness is of all His perfec- 
tions, the most dear to His paternal heart, and the 
quality which you should strive to imitate the most 
perfectly. 

St. Paul admonishes you as the elect, the repre- 
sentatives of God, to be full of kindness, to put on 
the bowels of mercy (Col. 3.12) and love. See 
how far God's love for man goes. He carries them 
in His arms. He has written them in His hands, 
whether they be just or sinners, for all are dear to 

118 



THE SUPERIOR'S CHARITY 119 

Him. He Is not disheartened because of their de- 
fects, His mercy Is ever ready to forgive their sins. 
He feeds them, protects them; He considers their 
Interests as His own, and believes an injury has been 
done to the apple of His eye, If the slightest harm 
is done them. Such Is your Model; Imitate God's 
tender love, be filled with His sentiments, or abstain 
from performing His functions and holding His place 
and His authority. 

Moses thus complained to God concerning the Is- 
raelites: "Why dost Thou wish me to carry this 
people In my bosom, as a mother carries her babe? 
Dost Thou not know how numerous they are, how 
full of malice and rebellious? How shall I be able 
to carry them in my bosom and In my heart? " This 
complaint did not induce God to alter His designs, 
and He positively commanded Moses to speak to 
that stiff-necked people, as he would speak to a babe 
in his arms. I will, He said, that thou shouldst gov- 
ern My people and keep them In the right path by 
means of charity and meekness, of a father's love and 
a mother's solicitude. (Numb. 11.) 

The superior should bear In mind that grace, be- 
nignity and charity shone forth in Jesus Christ when 
He came upon earth, and that He did not wish to 
obtain any thing of men through compulsion or fear, 
but all through love. To draw men to Himself, 
Jesus Christ did not speak to them from the heights 
of heaven, with splendor and majesty, nor from the 
top of a smoking mountain ; but, veiling His divinity, 
and assuming our nature with its infirmities. He 
showed to men only His goodness and mercy, con- 
versing with the poor, the Ignorant, repelling no one, 
caressing little children, defending sinners, most easily 



I20 QUALITIES OF A GOOD SUPERIOR 

forgiving their sins, healing the sick and doing good 
to all. Hence the people admired the words of grace, 
goodness and meekness that fell from His lips, and 
followed Him in crowds, drawn to Him, not so much 
by His miracles, as by His extreme kindness and 
charity. 

Our divine Saviour sent His apostles to the Gentiles 
as lambs among wolves, as fathers, and not as mas- 
ters; He wished them to be angels of peace, forbid- 
ding all harshness, but requiring them to win men 
by meekness and charity, and announce to them di- 
vine grace, mercy, peace and happiness. He gives 
the same mission to superiors; He wills them to be 
the fathers of their subjects, and that their rule be 
animated by charity. 

The saints, docile to the teaching of our divine Sav- 
iour, all acted as fathers towards their subjects. 
St. Paul, the Doctor of the Gentiles, was among those 
he instructed as a father in his family, as a tender 
mother caressing her little ones. " My dear little 
children," he wrote to the Thessalonians, " to whom 
I give birth a second time, until Jesus Christ be 
formed in your hearts." " I have not ceased," he 
says elsewhere, " to admonish each one among you, 
shedding abundant tears, and praying continually for 
you. I have sought to be pleasing to each one, not 
for my interest, but to be useful to you and to save 
you. I have become the servant of all to win you 
all to Jesus Christ." 

St. Bernard used to practise what he so often in- 
sisted on in his works, — that a superior should gov- 
ern as a father rather than command as a master. 
When reproving the tepid or imposing a penance, he 
did it so kindly and so lovingly, that he seemed to 



THE SUPERIOR'S CHARITY 121 

suffer from his compassion for the guilty more than 
they suffered from the shame or the pain of the 
punishment. In his exhortations he would compare 
himself to a loving mother, calling his disciples his 
eyes, his heart. In the loving effusions of his soul 
he seemed to pour out manna and honey. The fruit 
of such a conduct was that all his religious loved him 
as their father, were ever ready to carry out his least 
wishes, and ran with holy joy in the way of the high- 
est perfection, so that Clairvaux became a real heaven 
for all its inmates. 

To each one of his disciples St. Vincent de Paul 
showed himself a more loving father than the kindest 
natural father can be towards an only son. Not one 
of his religious had reason to doubt his being tenderly 
loved by him. His words, his admonitions, and even 
his reproofs bore the seal of charity. He anticipated 
their wants, encouraged them in their difficulties, sup- 
ported them in their troubles, consoled them in ad- 
versity and affliction, and condemned no one unheard. 
" A grain of charity," he would say, " suffices to calm 
much uneasiness, and to render the subjects con- 
tented and happy." 

Of St. Anselm it is related that he was a father 
to the healthy and a mother to the sick. Hence all 
were wont, in all love and confidence, to entrust their 
secrets to him as to a loving mother. The great St. 
Honoratus considered the sufferings of his subjects as 
his own, as well as their losses, their gains, their 
progress, their virtues, their faults and everything 
that concerned them. He rejoiced with those who 
rejoiced, wept with those who grieved, and was dili- 
gent, active, indefatigable in helping, consoling, en- 
couraging, advising, reproving the one in secret, an- 



122 QUALITIES OF A GOOD SUPERIOR 

other in public, the one with severity, the other with 
the utmost kindness. When commanding or urging 
anything, it was always with due consideration, cor- 
diality, affability and politeness. He 'watched con- 
stantly lest any one should be overburdened with 
work, or be exposed to temptation for want of occu- 
pation. He knew so well how to foresee what was 
profitable or hurtful to each one, according to each 
one's dispositions, that it seemed as if he bore them 
all In his heart. In fine, all his thoughts, all his 
cares were calculated to impart contentment to his 
brethren, to preserve them in a holy cheerfulness, to 
cultivate their souls as his own, and to lighten for 
them the yoke of Jesus Christ. Hence his religious 
made so great progress in virtue, and found their 
state so sweet, so pleasant, that they loved him as a 
father, and believed that in him they had again found 
their fatherland, their parents and friends and all the 
good things they had left in the world. If we care- 
fully read the lives of the saints who were superiors, 
we shall find that they all resembled St. Honoratus. 

In order to win their hearts and bend their wills, 
the superior should love his subjects and be all charity 
towards them. " The superior," says St. Teresa, 
" should inspire love, that he may be obeyed.'' He 
who does not strive to win their hearts, but Is satis- 
fied with watching over them, commanding, reprov- 
ing and punishing them, is not a superior of religious, 
but a superintendent of convicts. " Woe," says 
Fenelon, *' to the superior who does not realize how 
grand a thing It Is to gain the love of his subjects 
by goodness and kindness." Julius Cassar was wont 
to say that a general who does not endeavor to gain 
the affection of his soldiers, does not really love them 



THE SUPERIOR'S CHARITY 123 

nor understand his duty as a general. The same re- 
mark may be applied to a superior with regard to his 
subjects. 

No one can be master of a place without occupying 
its fortifications. We cannot rule the wills of others, 
unless we hold their hearts in our hands, for the 
heart is man's fortification. But how to capture it ! 
Only by good example, fidelity to Rule and holiness 
of Hfe. " Feed the flock of God," says St. Peter, 
" not by constraint, but willingly, according to God, 
neither as domineering, . . . but be- 
ing made a pattern of the flock from the heart " 
(i Pet. 5.2, 3). You will have the confidence and 
love of your subjects and will secure their obedience. 
If they see you the first everywhere; the first at work, 
the first at prayer, the first In the regular observance. 
" Live as a saint among your subjects," wrote St. 
Francis de Sales to St. Frances de Chantal, " and they 
will never resist you. Show them a mother's heart, 
and they will cheerfully hasten to it. Do not flatter 
or caress, but be meek, kind, amiable, affable, obliging 
to all." 

You will capture the citadel of the heart of your 
subjects by kindness, meekness and charity. " All 
men of God," says Gerson, " have employed meek- 
ness and kindness as the most efficient Instrument to 
conquer hearts and turn them to God; hence I will 
use the same means to obtain the same end." How 
did St. Ambrose win St. Augustine over to the 
Church? Did he say to him: Away with you, a 
votary of gross vices and of the gross errors of Man- 
ichelsm? No; on the contrary, he received him in 
the most kind and friendly manner. St. Augustine 
thus speaks of the saint's method: " I began to love 



124 QUALITIES OF A GOOD SUPERIOR 

him, not on account of the truth he taught, but on 
account of his kindness and affection towards me." 

Finally, hearts are won by love. '' Love," says 
Seneca, "is purchased only by love;" for we cause 
others to love us by first loving them. To gain the 
affection of others is the great and divine secret of 
economy at home, in politics, on the throne, of the 
hierarchy in the sanctuary. If you wish your rule 
to be useful and happy, render yourself amiable to 
your subjects by loving them sincerely; do not seek 
any other method. God, who is all-wise, follows no 
other in the empire of His eternity. 

" The superior will be a true superior," says Fa- 
ther Aquaviva, " if he receives his subjects with so 
much charity and kindness that they will go to him, 
as a child to its mother, to pour into his bosom all 
their troubles, wants, defects, and be ready to receive 
from him every correction, however painful, as a 
benefit of his love, without feeling the least resent- 
ment or displeasure." " Your subjects," says the 
same illustrious General of the Jesuits to superiors, 
"are your children, the children of God; consider 
them, treat them, love them as such. Be to them as 
father, mother, nurse, physician, in short, be all to 
all ; omit nothing to convince them that such are your 
sincere and constant sentiments. You will then lead 
them as you will, for you will then possess their 
hearts." 

Charity, according to St. Paul, produces wonderful 
effects — union of hearts, docility of wills, peace of 
soul, mutual forbearance, contentment and happiness 
in all the members of the community; also a filial 
spirit, that Is, respect for, confidence in and love of 
the superior. To the superior it Imparts all the 



THE SUPERIOR'S CHARITY 125 

sentiments of a father and all the solicitude and ten- 
derness of a mother. " Love is as strong as death," 
says the Holy Ghost (Cant. 8.6). The power of 
charity cannot be more beautifully or more forcibly 
expressed, for what can resist death ? Fire, the fury 
of waves, the sword, the powers of darkness can be 
resisted, but nothing can resist death. In like man- 
ner, nothing can resist love. 

Love is as strong as death. — A superior who loves 
his brethren, whenever there Is occasion to be useful 
to them, is not hindered from helping, serving and 
training them, and kindly correcting their defects; 
these, far from weakening his zeal, only Inflame It 
the more. Nothing can deter him from doing all he 
can to prove useful to them. To their welfare he de- 
votes his time, his labors, his rest, his health, his 
strength and his very life. 

Love is as strong as death. — Behold Moses, be- 
hold St. Paul, offering to be anathema in order to pro- 
cure the salvation of the Jews ! Behold St. Vincent 
de Paul taking the place of a convict, to secure his 
freedom. St. Fidelis offers his life to save a young 
man In despair. This proves that love is as strong 
as death. O superior, love your brethren, and It will 
not cost you any thing to render them every kind of 
service, however difficult or disagreeable. Love your 
brethren, and you will be satisfied with them, and 
find them all amiable ; you will be able to do with them 
as you wish, for, Indeed, nothing resists love. 

But how does a good superior show his love to 
his brethren? Charity Is generous, essentially active, 
and proves Itself by works. Hence the superior who 
really loves his brethren, first, treats them with great 
kindness. Kindness is the element in which every 



126 QUALITIES OF A GOOD SUPERIOR 

good superior lives. It accompanies him in all he 
does, follows him everywhere, as the shadow fol- 
lows the body. " Out of the abundance of the heart 
the mouth speaketh," says our divine Saviour (Mat. 
12.34). According to St. Alphonsus, " the heart of 
a good superior is all sweetness; hence all his words 
are good, kind, sweet and gracious, for from such a 
heart there never proceed bitter, cutting or harsh 
words. His tongue utters only words of kindness 
and charity." 

Secondly, the superior who really loves his brethren, 
most carefully avoids causing them pain unnecessarily, 
for instance, by answering them too hastily, refusing 
to accept their excuses when they think they have 
good ones, being too exacting in matters of minor 
Importance, casting up to them the favors granted, 
causing them to ask repeatedly for what they need, 
granting permissions with a bad grace, accompanying 
refusals with disagreeable remarks, and the like. 

In the third place, the superior who loves his 
brethren, is ever ready to do them favors, to help 
them In their employments, to serve them in their ill- 
ness. He makes himself the servant of all. St. Te- 
resa never spent a day without rendering some serv- 
ices to her sisters, and when she had found no time 
to do so during the day, she would manage to do so 
at night. " To serve and assist my neighbor," says 
St. Francis de Sales, " is my favorite exercise." 
Trouble, labor, nothing was too much for him when 
there was question of being useful to others. " Oh ! 
when shall I be dissolved Into kindness," he would 
exclaim, "into charity for my brethren! I have 
given my whole self to them, my means, my affec- 
tions, that they may make use of them as they need." 



THE SUPERIOR'S CHARITY 127 

This should be the language of every good superior. 

Fourthly, the superior who loves his brethren, is 
always polite towards them, treats them with respect 
and deference, is the first to salute them and to give 
them tokens of esteem; he upholds their authority, 
and never allows any disrespect to be shown to them. 

Fifthly, he provides for all their reasonable wants, 
grants them all that can afford them pleasure, so long 
as it is not opposed to the Rule or the religious spirit. 

Sixthly, he watches in a special manner over their 
health, and in order not to endanger it, he propor- 
tions the tasks to each one's strength, and does not 
allow any one to undertake labors or studies that 
might injure his health. On the sick he bestows all 
care and attention and spares no trouble or expense 
to restore them completely to health. St. Ignatius 
Loyola wished to be the first informed of the illness 
of his religious. He would visit them In the infirm- 
ary several times each night, and required the in- 
firmarian to give him twice a day a detailed account 
of the condition of the sick and of the manner in 
which the prescriptions of the physician were carried 
out. When he saw a sick religious sad and absorbed 
In his pains, he would send him some good singers 
from among the novices to sing pious hymns for him. 
When he was sick, he laid aside every business except 
his solicitude for the sick In the Infirmary. " I love 
my brethren so much," he one day said to Father 
Polanco, ''that I would like to be acquainted with 
each one's slightest trouble and slightest want. The 
health of each one Is dearer to me than all the treas- 
ures of the world." " Do not expect," says St. Fran- 
ces de Chantal, " that religious will discharge their 
office with zeal and love, if their superior Is miserly, 



128 QUALITIES OF A GOOD SUPERIOR 

refuses even what Is necessary, and that, instead of 
giving credit to the ills they complain of and granting 
the relief asked for, he answers harshly : ' That is 
all imagination, pure fancy, want of religious morti- 
fication.' Poverty' is holy and amiable ; but when it 
is excessive, it is greatly to be feared that its spirit 
will perish, and that at least the religious who are 
weak in virtue, will more or less seriously fail against 
both the vow and virtue of poverty." 

Seventhly, the superior who loves his brethren, 
carefully admonishes them and reproves them for 
their faults. He is not surprised when faults are 
committed, for he knows that wretchedness is 
wretched, and infirmity infirm; but he does not tol- 
erate the faults, and is never weary of correcting them. 
Once St. Francis de Sales was asked how should those 
be governed who constantly relapse into the same 
faults, who need to be admonished hundreds of times 
for the same fault. He replied: "As Jesus Christ 
said, that is, forgive them ' not only seven times, but 
seventy times seven times,' and, if necessary, seven 
hundred thousand times, and seven million times; 
but admonish them also each time." Thus a good 
superior acts. He knows that true love for his breth- 
ren should never degenerate into a weak, cowardly 
condescension, allowing them to wallow in their faults 
and defects. Hence he always in all kindness, frank- 
ness and patience administers the necessary re- 
proofs. 

Eighthly, the superior who loves his brethren, ex- 
cuses and conceals their faults, not only from seculars 
and from other communities, but even from the mem- 
bers of the same community. He, therefore, never 
reproves in public for a fault not publicly known. 



THE SUPERIOR'S CHARITY 129 

Abbot Connetable was surnamed the '' cloak of his 
brethren," because he always endeavored to excuse 
them when he heard their faults mentioned. The 
nuns of St. Teresa were wont to say that their 
shoulders were secure wherever the saint was, for they 
knew she would defend them. A good superior is 
not punctilious; he does not exaggerate or magnify 
the faults and failings of his subjects, for, conform- 
ably to the saying of St. Paul, he thinketh no evil, 
but with the cloak of charity he covers all the short- 
comings of his subjects. 

Ninthly, the superior who loves his brethren, con- 
soles them in their afflictions, encourages them in their 
difficulties and temptations, and shares in all their 
troubles. He is endowed with a mother's eyes. A 
loving mother loves to see her children, to be with 
them; their ways, their gestures, their games, all ap- 
pearpleasant and beautiful to her. Her eyes guess 
their wants, and her hands are ever ready to supply 
them. This is an image of a good superior. He 
also loves to see his brethren, to be with them, a single 
glance of his suffices to penetrate into their interior 
and guess all their troubles, all their wants; his char- 
ity is always occupied with them, fortifying the weak, 
encouraging the timid, holding out his hands to the 
fallen, imparting firmness to the tottering, and pro- 
viding for the wants of all. 

Tenthly, the superior who loves his brethren, care- 
fully trains them to piety, regularity, to all the vir- 
tues, and to all the customs and methods of the 
Institute. 

Eleventhly, he sees to it, that they acquire all the 
knowledge requisite to discharge their duties toward 
those for whom they labor, and he neglects nothing 



I30 QUALITIES OF A GOOD SUPERIOR 

that may render them fit instruments in the hands of 
the Lord. 

Finally, he seeks, not his own interests, but those 
of his brethren. For himself he chooses what is 
least glorious and most arduous, and leaves to them 
the best and the easiest. He shrinks from no sacri- 
fice in order to prove useful to them, to render them 
contented and happy, to procure their sanctification 
and to enable them to find in religion the hundred- 
fold promised by Jesus Christ. Thus does a good 
superior prove his love for his brethren. 



CHAPTER VIII 

sixth quality of a good superior — humility 

Section i. The Superior Should be Humble, 
Because He is Raised Above Others. 

" Have they made thee ruler," says the Holy 
Ghost, " be not lifted up; be among them as one of 
them" (Ecdi. 32.1). Do not draw attention to 
yourself because of your office of superior, but only 
by your virtues, your modesty, your fidelity to Rule, 
your punctuality in presiding over all the exercises of 
the community. " The greater thou art," says the 
Holy Ghost, " the more humble thyself in all things " 
(Eccli. 3.20). Why? 

First, because you are more exposed to fall. This 
thought prompted Pope St. Pius V to say: "When 
I was a simple religious, I hoped well for the salva- 
tion of my soul; but now that I am Pope, I am, so to 
speak, despondent." — Secondly, because you are 
bound to give an example of humility, modesty and 
simplicity, for every superior should possess the spirit 
of his Institute in an eminent degree, that he may im- 
part it to his subjects. — Thirdly, because your dignity 
adds nothing to your virtue. Being at the head of 
others renders you neither greater nor better before 
God. The commander of a vessel, as such, is not 
more noble than his passengers, who may be princes 
and monarchs. It m.ay easily be that many of your 
subjects are higher than you in virtue, and that, if 

131 



132 QUALITIES OF A GOOD SUPERIOR 

you are elevated above them in this life, they will be 
far above you in the next. — Fourthly, because pride 
disgraces every dignity. " Believe me," says St. Cy- 
ril, " he who thinks himself great, becomes abject, 
just as he who considers himself wise, becomes fool- 
ish." " He who is highest in dignity," says Pope 
Symmachus, " is lower than his subjects, if he does 
not surpass them in science and holiness." 

Section 2. A Superior Must be Humble, that 
He May Please God, Deserve His Graces 
AND Become in His Hands a Fit Instru- 
ment OF His Glory. 

" God," says the Holy Ghost, " is honored by 
the humble " (Eccli. 3.21). Humility is the sacred 
knot that binds them to him by an entire submission. 
God loves to make use of the humble to direct others, 
to perform great things, because they refer to Him 
alone all the glory of their success, and after they 
have achieved even prodigies, they, as our Lord 
counsels, humbly say: "We are useless servants" 
(Luke 17.10). They add even with a great saint: 
" Of ourselves we are fit only to spoil the works of 
God; and, if there is any good in what we have done, 
it belongs to God, since it was the effect of His grace; 
and, if there are any faults or defects in it, it is our 
work." 

An humble superior does not resist the motions 
of grace, places no obstacle to the dispositions God 
makes of him and of his actions, so that God makes 
use of him without opposition on his part, and, 
through him, draws souls to His service and causes 
all virtues to flourish in a religious community. On 
the other hand, a vain and presumptuous superior 



A SUPERIOR MUST BE HUMBLE 133 

Is not a fit instrument in God's hands; being unyield- 
ing, he does not acquiesce in the impulses of grace; 
he is not sufficiently united to his Head, nor docile 
enough to His will. Hence St. Paul says that he 
who is proud and abounds in his own sense, is with- 
out a head, that is, is not united to Jesus Christ, the 
Head that governs us; hence he is given up to his 
inordinate spirit and unfit to lead souls to perfection. 
A member that is paralyzed or separated from its 
head, is not only useless, but hurtful to the body. In 
like manner, a superior separated from Jesus Christ, 
or devoid of His spirit, not only does not profit, but 
may sometimes be worse than useless to his commu- 
nity. 

Humility obtains for an humble superior divine 
grace to train his subjects in virtue, and to correct 
them of their defects. " The rains of grace," says 
St. Augustine, " flow over the humble, as the waters 
flow in the valleys." As the abundance of waters 
renders the valleys fertile, in like manner, the abun- 
dance of divine gifts enables an humble superior to 
produce every variety of fruit among his subjects. 
God blesses his endeavors to correct his brethren and 
to render them pious and virtuous. On the con- 
trary, nothing can be expected from a proud superior, 
for " God resists the proud." Hence he is unable 
to correct others or to graft virtues on his subjects. 

Cesarius relates that a possessed person having 
been brought to a monastery, the superior took with 
him a young religious, who was looked upon as a 
saint, and said to the devil: " If this religious would 
command you to depart, would you refuse to obey? " 
'' Yes, I would," he replied, " for I do not fear him." 
"And why?" "Because he is proud." Similar 



134 QUALITIES OF A GOOD SUPERIOR 

facts are of daily occurrence, for when a proud su- 
perior endeavors to correct a subject who is vain, 
stubborn, disobedient, sensual, slothful, selfish, each 
of the latter's vices answers as the devil did: "I 
do not fear you and I will not depart from that 
brother. What right have you to command me? 
How can the pride which rules you war against itself 
and the other vices, its companions? To expel pride 
humility is necessary, to correct obstinacy and indo- 
cility obedience is necessary; in a word, virtue alone 
can uproot vice and inspire virtue; we yield the place 
only to virtue, and because you have none, we do not 
fear you." 

Humility imparts wisdom and prudence, — virtues 
indispensable in a superior. " The humble man," 
says St. Augustine, " deserves to be guided by light 
from above, for divine light is the reward of humil- 
ity." " He who is wise," says St. Bernard, " sees 
things as they really are in themselves, and is, there- 
fore, fit to guide others; he knows how to command, 
admonish, reprove, encourage, urge on at the proper 
time; and, as he sees things in the light of God, he 
remains always in the truth and in charity." What- 
ever he does is acceptable to his subjects. They have 
recourse to him on all occasions with full confidence, 
and acquiesce in all his counsels, in all his words. By 
his prudence the humble superior brings peace every- 
where, for he knows how to conciliate differences, 
to calm irritated and prejudiced minds, to soften the 
embittered, and cause charity and concord to reign, — 
those virtues so indispensable to happiness in a com- 
munity. 

A proud superior Is fit only to cause confusion. 
" His pride," says St. Gregory, " prevents him 



A SUPERIOR MUST BE HUMBLE 135 

from judging with equity, from commanding with 
wisdom, from answering with kindness, from correct- 
ing with Indulgence and meekness. Pride causes the 
voice to be raised, inspires an affected silence, a dis- 
sipated gayety. Imprudent acts, a sadness wearisome to 
others, a haughty demeanor and sour answers. The 
proud superior is always disposed to complain, to 
threaten, to scold, to use cutting remarks and inflict 
unjust punishment. With such a superior union and 
peace are scarcely possible In a community. 

Humility enables a superior to perform great 
things. The more he humbles and mistrusts him- 
self, the greater Is his trust In God; and it Is this 
trust that Imparts to him strength and generosity, 
and renders him capable of using every requisite 
means to repress abuses, to correct vices, to main- 
tain the Rule, and to keep every one within the bounds 
of duty. " All strength Is in humility," says St. 
Augustine, " for it Is Its source; and all pride is 
weak." Hence, whilst the vain and presumptuous 
superior commands and threatens without reflection, 
whilst he frets and gets irritated, because he cannot 
have things as he wishes, the humble superior kindly 
and noiselessly subjects the wills, gains ground daily, 
but step by step ; nothing seems difficult to him, noth- 
ing resists him, and though he has an Iron will when 
there is question of extirpating abuses, he treats every 
one with so much gentleness and precaution, that 
no one ventures to complain or disapprove of his con- 
duct; his means of success are — time, charity, meek- 
ness and humility. 

The humble superior never loses courage In diffi- 
culties; and though, conscious of his weakness, he 
must often acknowledge his own helplessness, yet 



136 QUALITIES OF A GOOD SUPERIOR 

he exclaims with St. Paul: " I can do all things In 
Him who strengtheneth me" (Phil. 4.13) ; and he 
even adds with the prophet, that he will work won- 
ders, not of himself, nor through his own ability or 
talents, but with the divine assistance. God, he says, 
will either lift all obstacles or help me to surmount 
them; He will bless and glorify His holy name, by 
making use of my wretchedness to do His own work, 
and insure the prosperity of the community He has 
entrusted to me. Thus, with reason, thinks and 
speaks an humble superior. 

" Say not, I am a child," said God to Jeremias, 
*' for thou shalt go to all that I shall send thee, and 
whatsoever I shall command thee, thou shalt speak, 
. . . for I am with thee " (Jer. 1.7, 8). God is 
with the humble, enlightening and directing them 
with His light, supporting and everywhere accom- 
panying them with His grace. We need not, then, 
be astonished. If God blesses the labors of an humble 
superior and imparts success to his undertakings. 

Section 3. A Superior Should be Humble, 
THAT He may Imitate Jesus Christ and 
THE Saints. 

Addressing His disciples, and especially superiors, 
our divine Saviour says: '' Learn of Me, because I 
am meek and humble of heart" (Mat. 11.29). 
This means that superiors should bear in mind that 
humility Is so much the more necessary for them, as 
they are raised above others. " The kings of the 
Gentiles," says our Lord, "lord It over them; and 
they that have power over them, are called beneficent. 
But you are not so; but he who Is greatest among 
you, let him be as the least ; and he that is the leader, 



A SUPERIOR MUST BE HUMBLE 137 

as he that serveth " (Luke 22.25, 26). What does 
this mean ? It means that a superior should rule over 
his subjects with charity, modesty, humility, and 
should consider himself their servant, and should 
choose for himself the poorest and the most arduous 
tasks, and take his turn In all that Is lowly and la- 
borious. Thus he will follow the example of his 
divine Master, who said of Himself: " I am in the 
midst of you as he that serveth." {Ibid. 27). 

Every superior should Imitate our Saviour's humil- 
ity, as did the saints who were invested with author- 
ity over others. From Pope St. Gregory the Great 
all the Popes have assumed the title of " Servant of 
the servants of God." " Although," says St. Pauli- 
nus, " the title of superior flatters the ear, it is in 
reality only a slavery." St. Alphonsus says that the 
superior is only the first servant in the community, and 
thus addresses superiors : " O ye superiors, govern 
with kindness and humility, for only thus will you win 
hearts." " Love and confidence," says St. Mary 
Magdalen de Pazzi, " are the bonds uniting the soul 
of the superior to his brethren; but we should not 
forget that pride bursts these bonds asunder." A 
superior should prove by his works that he is humble. 
He ought to be humble in his words, ever refraining 
from saying any thing that might wound, humble or 
discourage his subjects; humble in his manner of com- 
manding, saying modestly, for Instance, " Be so kind 
as to — , I beg you to — Please," &c. Thus did the 
saints, thus do good superiors command; and thus 
obedience becomes easy and cheerful. 



138 QUALITIES OF A GOOD SUPERIOR 

Section 4. A Superior Should be Humble, 
THAT He May Please Men and Win Their 
Esteem and Confidence. 

Humility is pleasing not only to God, but to men 
also. " Pride," says the Holy Ghost, " is hateful 
before God and men" (Eccli. 10.7). The humble 
inspire love by their modest demeanor and the re- 
spect they show to others. A superior's humility 
ennobles all he does, adds fresh lustre to his virtues, 
imparts value to his actions and weight and graceful- 
ness to his words, draws confidence and respect to 
himself. He Is, therefore, honored, loved and 
punctually obeyed by his subjects. 

" The best means of governing men and winning 
them to God," says St. Vincent de Paul, " is to act 
towards them with much humility and frankness." 
St. Ignatius used to say that to please men and gain 
their confidence, we should be humble and little among 
them. When he sent St. Francis Xavler to Portugal, 
and thence to the East Indies, he ordered him to go 
begging from door to door and to perform various 
ofiices of humility, such as — waiting on the sick and 
the like. On Salmeron and Laynez, whom the Pope 
sent as his theologians to the Council of Trent, he 
enjoined never to appear at the Council without hav- 
ing previously waited on the sick In hospitals or taught 
catechism to little children. 

Those superiors are grossly mistaken, who fancy 
and say that they would degrade their authority and 
draw contempt on themselves, and would lose the 
esteem of their subjects and forfeit their influence 
over them, If they performed menial duties, served 
others, or did not keep up their rank and govern with 



i 



A SUPERIOR MUST BE HUMBLE 139 

power and authority. Such language is the outcome 
of pride ! Virtue, and especially humility, far from 
degrading a superior, exalts him above all, for, says 
the Blessed Cure d'Ars, "humility is a scale; the 
more it is lowered at one end, the higher it rises at 
the other." Humility is like an excellent perfume; 
the more it is hidden, the more it discovers itself by 
its good odor. *' Just as the shadow," says St. Je- 
rome, " follows him who flees from it, and flees from 
him who runs after it, in like manner, glory clings 
to him who despises it, and escapes from him who 
seeks it." 

No one has ever had greater success in the aposto- 
late than St. Paul. But, as St. Augustine declares, he 
owed it all to his humility. He tells us himself that 
he was wont to make him.self little with the little, 
that he was among the faithful not as a learned man 
or a teacher, but as a mother serving her children, and 
not ashamed to render them the most laborious and 
the meanest services. The author of St. Bernard's 
life remarks that the more he lowered and humbled 
himself, the. more highly he was esteemed, and the 
greater fruit he produced by his preaching and coun- 
sels. 

Peace and concord are liable to be broken in com- 
munities, and why? Because It Is difficult that men 
living together, and differing so greatly in character 
and tastes, should not, here and there, say or do things 
that disturb union and peace, unless they, and espe- 
cially their superior, are truly humble. And why do 
we so seldom find among the subjects respect, es- 
teem and filial love for their superior and a full and 
entire submission to his every wish? Because not all 
superiors possess a sufficient degree of humility and 



I40 QUALITIES OF A GOOD SUPERIOR 

prudence. These virtues with charity can alone win 
and preserve the respect, confidence, obedience and 
love due to a superior. 

But how can we know whether a superior is hum- 
ble ? In the first place, when he does not distinguish 
himself in anything from his brethren, but lives as 
they do. Is satisfied with the same food, clothing, 
lodging and attentions as those bestowed on the rest 
of the community. — Secondly, when he commands 
rather by his good example, and is the first to share 
the arduous labors of his brethren. — Thirdly, when 
he willingly listens to excuses, weighs them impar- 
tially and accepts those that are well grounded; when 
he quietly yields or dissembles skilfully and never 
crushes or discourages a subject, or drives him to 
some rash act. — Fourthly, when he is not disheart- 
ened amid difficulties, or by the frultlessness of his ad- 
monitions and reproofs, but continues to reprove in 
all kindness and patience. The superior who grows 
despondent, because he does not obtain all he wishes 
from his brethren, or from those entrusted to his 
care, and, therefore seeks to be relieved of his office, 
shows that he Is full of self-love, and needs to be 
placed under the yoke of obedience, in order to be 
trained in humility and good sense. — Fifthly, when 
he commands with meekness and affability, as he 
would wish his own superiors would command him. — 
Sixthly, when he treats his subjects with respect, 
speaks kindly to them, seeks to be cheerful with them, 
to please them, to render obedience easy to them and 
to lighten for them the religious yoke. — Seventhly, 
when he Is easily satisfied, easily excuses faults of 
frailty, easily condones those that have no evil conse- 
quences, easily forgets the faults committed against 



A SUPERIOR MUST BE HUMBLE 141 

himself, etc. — Eighthly, when he treats his brethren 
like himself, as a good father treats his children, as 
members of Jesus Christ, believing them to be better 
than himself, and not preferring himself to any. — 
Finally, when he considers himself as the burden-car- 
rier of the community, and, In fact, charitably, and 
patiently bears Its burdens, that Is, the faults and de- 
fects of his brethren. 

Superiors, this is your mirror. Examine your- 
selves well in it, and If you see in yourselves those 
nine characters or signs of humility, you are good su- 
periors beloved of God and of men, and producing 
great fruit In yourselves and In your brethren. 



CHAPTER IX 

SIXTH QUALITY OF A GOOD SUPERIOR MEEKNESS 

Meekness is a virtue which banishes from the heart 
anger, impatience, uneasiness, weariness, ill-humor, 
and the like. It preserves us in great peace, ac- 
cording to the saying of the psalmist: "The meek 
shall delight in abundance of peace" (Ps. 36.11). 

Meekness consists in judging without bitterness 
or passion, in willing without obstinacy and with 
justice, in acting with simplicity, uprightness and 
charity, in being easily and pleasantly accessible, in 
being polite In conversation, in bearing the physical 
defects of others, whether mental or corporal, with- 
out evincing weariness, repugnance or displeasure, 
in suffering patiently wrongs and insults, in never 
opposing anger to anger, or violence to violence, but 
in showing uniform kindness to all in word, manner 
and deed. " The meek," says St. Augustine, " yield 
to the wickedness of others, overcome evil with good, 
and do not resist the evil done them." 

" Meekness," says St. Thomas, " Is a virtue rarer 
than chastity; It Is also more excellent than chastity 
and all the other moral virtues, for It Is the comple- 
ment of charity, the greatest of the theological vir- 
tues." Meekness supposes a noble soul and exalted 
sentiments. The meek, in fact, are superior to all 
that can be said or done to them; hence they never 
lose their peace of mind, and always remain per- 

142 



A SUPERIOR MUST BE MEEK 143 

fectly calm, thus proving that they possess self- 
mastery, and a full control over their passions. 

Meekness is absolutely necessary for a superior, 
for without it he will never succeed in governing men. 
" As it is impossible without faith to please God," 
says St. Bernard, " so it is also impossible without 
meekness to please men." " I have experienced," 
says St. Frances de Chantal, " that meekness and pa- 
tience are the best way to govern and to inspire virtue. 
The older I grow, the more I discover that meekness 
is necessary to bend the human will and subject it to 
virtue." " If I have been useful to some souls," 
says St. Vincent de Paul, " it was only through meek- 
ness and a great charity. Rough words never suc- 
ceeded with me; and I have always remarked that 
we must not embitter the heart, if we wish to move 
and persuade the mind." 

" The mind of men," says St. Francis de Sales, 
" is so constituted as to rear and prance against vigor 
and to yield to kindness." Hence let us do all with 
kindness, and nothing with violence. Harshness 
ruins everything, for it embitters the heart and be- 
gets hatred; the good it does is done with such bad 
grace that it is not taken kindly. Meekness, on 
the contrary, handles the heart at will, and fashions it 
according to its designs. Hence St. Francis often 
repeated these sayings: "Sugar never spoils the 
sauce, but too much salt will ; — More oil than vin- 
egar is required for a good salad; — Blessed are the 
pliable of heart, for they shall never break." 

Meekness wins hearts, for our divine Saviour says : 
" Blessed are the meek, for they shall possess the 
land " (Matt. 5.3). The meek, by avoiding conten- 
tions, are not usually disturbed in their possessions, 



144 QUALITIES OF A GOOD SUPERIOR 

and, moreover, are satisfied everywhere and with 
everything; hence the whole land is theirs, that is, 
they get along well everywhere and with everyone. 
" The land " mentioned by our Lord means also the 
hearts of men, which are conquered by meekness, ac- 
cording to these words of the Holy Ghost: " My 
son, do thy works in meekness, and thou shalt with 
glory be beloved by men"(Eccli. 3.19). Nothing 
is so powerful as meekness; by its means, assures St. 
John Chrysostom, " men rise to the highest offices, 
for the meek are loved and believed to be capable of 
governing, because they know how to control their 
passions." Meekness renders obedience easy, for we 
obey with pleasure a man who is meek and reasona- 
ble, we are ready to receive his orders, and, if we 
could guess what he desires of us, we would spare 
him the trouble of expressing his wishes. When 
meekness and reason command, we do not find obe- 
dience difficult, and often endeavor to do even more 
than is commanded us. " When the Jews," remarks 
St. John Chrysostom, " saw the kindness and meek- 
ness of David, who could, had he sa wished, have 
killed Saul in the cavern, and who had preferred to 
speak kindly to him and forgive him, rather than take 
revenge on him, they obeyed him rather as an angel 
than as a man." Something similar is of daily oc- 
currence in religious communities. The subjects find 
nothing too difficult, when they see their superior 
commanding rather as a kind father, than as a severe 
master. 

" A meek superior," says St. Augustine, " is a 
father toward his subjects; his kindness produces num- 
berless good effects in their minds, and greatly facili- 
tates their obedience." But a strict, harsh and irasci- 



A SUPERIOR MUST BE MEEK 145, 

ble superior Is a tempter to his brethren; and why? 
Because his harsh conduct causes them to murmur, 
renders them discontented, Irritates and provokes 
them to disobedience. Such a superior by his harsh- 
ness dashes to pieces the ship of Tharsis, as the psalm- 
ist expresses It, that is, by his defects he disturbs the 
heart of even the most virtuous, and throws the whole 
community Into confusion. Seneca was, therefore, 
right In saying that meekness is the greatest gift the 
gods can make to him who commands. 

St. Francis de Sales was surnamed " the breaker 
of wills." How did he break them? By his au- 
thority? By his firmness? No; but by his uniform 
meekness, gentleness; by Insinuating himself into 
hearts through his charity and an Inexhaustible fund 
of kindness. " Those who have charge of others," 
he was wont to say, " should act towards them as God 
and His angels, that Is, they should kindly Insinuate 
themselves, and admonish, entreat and govern with 
respect, for these are the right means of gaining the 
mastery over hearts." 

Faults are everywhere to be met with. In every 
community there are subjects weak In virtue, who 
render heavy the burden of authority. But when the 
superior combines mildness with firmness, he more 
easily leads his community, wins the heart of the 
greater number, disposes as he pleases of the well-in- 
tentioned, and thus the malice of the evil-disposed be- 
comes manifest and distasteful to the rest, so that 
those who have fallen through weakness or Ignorance, 
soon repent and make amends for their faults ; and he 
may hope In the end to win over even the most ob- 
durate. 

The spirit of meekness Is peculiarly divine, and 
10 



146 QUALITIES OF A GOOD SUPERIOR 

should, therefore, be the spirit of religious, and es- 
pecially of superiors. The saints who were invested 
with the office of superior, were all remarkable for 
their meekness, and have left us admirable examples 
of that virtue. There was one day a discussion in 
presence of St. Alphonsus as to which was the better 
government of souls, one of severity, or one of clem- 
ency. As the opinions differed, the saint said: 
" Meekness is more conformable to the spirit of Jesus 
Christ, who was meek and humble of heart. It was 
the conduct of God towards Adam after his sin, and 
that of our Saviour towards Judas and the other 
apostles in their imperfections. The pharisaic and 
Jansenistic spirit is not that of Jesus Christ." 

" A higher superior," says St. Francis Xavier, 
*' who inspires more fear than love, who shows the au- 
thority and severity of a master, rather than the love 
and kindness of a father, would have but few voca- 
tions to his Institute, whilst many subjects would leave 
It. A local superior, by similar conduct, banishes con- 
tentment from the community, and no one likes to 
remain in It, and, consequently, there is a constant 
change of subjects." " My children," said the holy 
abbot Mejetus to his disciples, " I have never re- 
proved or commanded any of you without previously 
disposing my heart against anger, In case my desires 
were not perfectly fulfilled; and It was this that pre- 
served peace between us." 

God, according to the Holy Ghost, disposes of us 
with great favor (Wisd. 12.18), that Is, with great 
regard. If God, who is infinitely wise and powerful, 
governs us with consideration and respect, what su- 
perior should dare to govern with haughtiness and 
severity! Our guardian angels could compel us to 



A SUPERIOR iMUST BE MEEK 147 

do as they desire, but taught in heaven as to the right 
manner of governing, they are content Vvith remind- 
ing us, with inducing us kindly to do our duty, and 
with inspiring us with salutary remorse when we fail. 
The angel Raphael, in charge of young Tobias, spoke 
to him with kindness and even respect, entreating 
rather than commanding. 

Moses, our Lord Jesus Christ and St. Peter, than 
whom no greater ruled over men, governed with 
great meekness. " Moses," says the Holy Ghost, 
" was a man exceeding meek above all men that dwelt 
upon earth" (Numb. 12.3) ; hence he possessed an 
unbounded influence over the immense multitude of 
stubborn and unruly Israelites. The Gospel is full 
of examples of Christ's meekness, and it would seem 
as if all His precepts were reducible to kindness and 
m.ercy. As for St. Peter, he entreated rather than 
commanded. Our Lord, when entrusting him with 
the government of His Church, asked only if he loved 
Him more than the other apostles, in order to im- 
press upon him that love and kindness are the true 
means of governing well. 

In like manner, St. Paul, in governing the faithful 
would not say harshly, — I command you in the name 
of God, — I order you under pain of disobedience, 
or anathema ; or use other similar formulas ; his com- 
mands were rather entreaties. To Timothy and others 
he wrote : " I desire thee,^ I exhort thee by the bow- 
els of Jesus Christ, — by the meekness of our Lord 
Jesus Christ, — if thou lovest me, — if thou wishest 
to please me, — do this for the love of Jesus Christ." 
How differently do some superiors speak even among 
the young and inexperienced! They wish to show 
their authority, their firmness ! Pope St. Gregory 



148 QUALITIES OF A GOOD SUPERIOR 

the Great usually spoke or wrote in this wise: " If it 
be pleasing to your kindness; — be so kind as to let 
me say; — I feel confident that your charity will tell 
you that such is not the proper way of acting; — I 
believe that our Lord will be pleased to have your 
kindness to attend to what has taken place on that 
important occasion," etc. Thus did that great Pon- 
tiff, by his honeyed words and kind manner calm 
storms, recall the stray sheep, and prevent or suppress 
great troubles in the Church. 

St. Bernard, in the first ardor of his zeal, was 
somevv^hat harsh and severe with his monks; in his 
presence they would feel disturbed in mind and trem- 
ble. He, however, soon became aware that this 
was not the way to make Clairvaux an earthly para- 
dise filled with angels and seraphs, but rather a purga- 
tory full of suffering souls. He most humbly 
begged pardon of his brethren, and, changing his 
line of conduct, he soon made the monastery so 
happy that in it everything was done through love. 
When he commanded, the brethren would fly rather 
than walk, and the only disappointment any one felt, 
was to have been anticipated by another in obeying. 
His favorite maxim was ever after that he who wishes 
to govern well, ought rather to entreat than haugh- 
tily give orders. 

St. Odilo was so inclined to meekness and kindness 
that, whether he commanded or reproved, he acted 
rather as a compassionate mother than as a father 
using his authority. When blamed for his extreme 
gentleness, he would reply: " I prefer failing through 
excess of charity than through severity; and if I 
were to be lost, I would prefer being lost through an 
excess of mercy than for cruelty towards my breth- 



A SUPERIOR MUST BE MEEK 149 

ren." " If you wish to be a perfect disciple of Jesus 
Christ," said St. Ignatius martyr to St. Polycarp, 
" bear with the infirmities of others as Jesus Christ 
did. The greater the labor, the greater 'also will he 
the reward. If you love only those who are good 
and docile, where will your merit be ? I wish you to 
subdue the most rebellious by your meekness." 

The following expressions, — I command you, — 
I will this, — it is enough for you that I will it so, — 
where is your obedience ? ■ — by virtue of obedience, 
— this is my order, and similar formulas denote a 
superior who is strict, severe, inexperienced and of a 
weak mind. A narrow-minded superior will use 
those strong expressions oftener in one month, than 
one who Is solidly virtuous will do in fifty years. St. 
Alphonsus seemed always to entreat rather than com- 
mand; he would usually say:' — "Be so kind, — I 
beg you to do this, — would you please do it, — you 
would oblige me. If you would undertake this office, 
this task, — I will feel grateful to you, if you consent 
to take charge of this affair," etc. During Ven. 
Cardinal Bellarmlne's rectorship of the Roman Col- 
lege he never met with a refusal from his subjects, 
because, they declared. It was impossible to refuse 
anything to a man so reasonable and kind In his 
government. A more bustling superior would not 
have performed half so much as that great man with 
his kind and quiet ways. 

A certain Council remarks that the Church Is 
likened to a dove, and not to an eagle or a crow, and 
why? Because the dove coos gently, caresses with 
its wing him who strikes it, and has no gall; whilst 
the eagle and the crow are carnivorous and bite and 
tear and kill and live in carnage. Let us apply this 



I50 QUALITIES OF A GOOD SUPERIOR 

comparison to our subject, and say that the true su- 
perior is the gentle dove without gall or ill-humor; 
and that the superior who, by his harshness, bites, 
tears and carries ojff like the devouring eagle, is not 
according to the spirit of the Church, nor according 
to the spirit of God, — a spirit of meekness, — and 
he does not follow the example and teaching of our 
divine Saviour. 

True meekness is always accompanied by affa- 
bility and condescension. Meekness manifests it- 
self by affability, for affability regulates man's ex- 
terior, expressing, through his physiognomy and 
manners, the calm, peace and suavity reigning In his 
soul. " A man's wisdom," says the Holy Ghost, 
" shineth In his countenance " (Eccles. 8.1), and the 
meekness In his soul Is expressed by the serenity of 
his features. According to St. Francis de Sales, af- 
fability renders us gracious and agreeable in our re- 
lations with our fellow-men. " There are some per- 
sons," says St. Vincent de Paul, " who, with a smiling 
and agreeable air content everybody, and, at the very 
first interview, seem to offer you their heart and de- 
mand yours. There are others, on the contrary, who 
present themselves with a contracted mien and a wry 
face, with a frown, that frighten and disconcert those 
who approach them. A superior should strive to 
acquire the gentle. Insinuating manners which win 
the heart, othervvlse he will be feared or disliked, and 
will do but little good." 

According to Father Balthasar Alvarez, a supe- 
rior should be accessible and affable, so that his sub- 
jects may feel confident that their importunities are 
not burdensome to him, and they may always con- 
fidently have recourse to him In all their wants. 



A SUPERIOR MUST BE MEEK 151 

The superior should even sometimes tell them that 
he Is glad to see them come to him, that their frank- 
ness Is pleasing td him, and that they may rest as- 
sured that the avowal of their defects and violations 
of the Rule will not alter his esteem and love towards 
them. The superior who possesses Christian af- 
fablHty is never hasty, rude or exacting. He is easy 
of access, polite in manner, friendly in tone, kind 
and circumspect in speech, and never haughty or Ill- 
humored. Among his brethren he is frank and oblig- 
ing, and Is the first to give the example of politeness, 
respect and esteem towards others, — all marks of 
true charity. 

Condescension is not less necessary than meek- 
ness and affability. " He is condescending," says 
St. Francis de Sales, " who adapts himself to every 
one as far as the law of God and reason permit; who 
seeks not his own Interests, but those of his neighbor 
in God; whose character Is colorless and odorless, 
that is, who is all to all, taking every good form to 
please the neighbor and bring him to God. A con- 
descending superior listens easily to the reasons al- 
leged, and seems to accept them, although they may 
not be well grounded, when he perceives that by do- 
ing so he may have greater Influence over his subject 
and render him more docile. He most kindly bears 
importunities, and wearies not to repeat over and 
over again the same lessons, the same counsels, for 
he is mindful of this maxim of St. Francis de Sales : 
" Although It is a mere trifle that troubles and wor- 
ries a soul, we should not, therefore, omit to console 
it. Some people are greatly disturbed by trifles; and, 
besides. It is not a little thing to calm a troubled soul.'' 
The saint was himself a model of condescension. 



152 QUALITIES OF A GOOD SUPERIOR 

Yielding to the will of others in all that was lawful, 
he lived in perfect union with every one. " It is 
easier," he used to say, " for me to condescend to the 
will of others, than to induce them to do mme." 
Sometimes a score of persons wished to see him when 
he was very busy in his room with affairs of great im- 
portance. He would put everything aside to listen 
to each one, until all were satisfied, and showed him- 
self most gracious to each one, and never manifested 
the least sign of weariness or impatience. 

Condescension is the daughter of charity, but it 
should not be confounded with a certain weakness 
of character which fears and fails to reprove the 
faults of the subjects. Condescension does not con- 
sist in being blind to the faults of our neighbor, nor 
in tolerating his vices, but in reproving them with 
prudence and charity, so as to correct them the sooner 
and the more effectively. In like manner, says St. 
Vincent de Paul, " true meekness never weakens the 
firmness a superior needs to maintain every one in 
the line of duty." On the contrary, no one is more 
firm and constant than the really meek. Those who 
yield to anger and passion are usually very incon- 
stant. The meek are like deep streams flowing noise- 
lessly and unceasingly. The others are like torrents, 
making at times a horrid noise and overflowing and 
injuring everything, but soon falling, and flowing 
with difficulty and whimsically. In governing souls 
we should imitate God and, like Him, attain our end 
strongly, but by ways full of meekness and charity. 



CHAPTER X 

eighth quality of a good superior — firmness 
and constancy 

Section i. Necessity of Firmness. 

It would seem, at first sight, that firmness is op- 
posed to kindness, charity and meekness ; but it is not. 
On the contrary, firmness only completes these beau- 
tiful virtues, for it preserves and defends them against 
the weakness, softness, inconstancy, and excessive con- 
descension that would cause their ruin. Virtue means 
strength, power; it is, then, firmness, which, by im- 
parting strength and power is indispensable to all 
real virtue. From firmness proceeds patience which 
St. James says (1.4), "hath a perfect work," that 
is, constancy, perseverance in charity, humility, meek- 
ness and the other virtues necessary to a good su- 
perior. 

Without firmness a government is weak, rules are 
devoid of vigor, and the most respectable authority 
becomes an object of contempt. Firmness is indis- 
pensable to good government, and it is to remind the 
superior and his subjects that the Church prescribes 
that a crook or staff be placed in the hands of an 
abbot at his consecration. To heal the unfortunate 
man who had been waylaid by robbers on his v/ay to 
Jericho, the good Samaritan poured wine and oil into 
his wounds. Why both wine and oil? To show 
us that firmness and meekness are necessary, and that 
the one without the other is insufficient. 

153 



154 QUALITIES OF A GOOD SUPERIOR 

" You are the salt of the earth " ( Mat. 5.13), said 
our divine Saviour to His apostles. And why does 
He call them "salt?'* Because as victuals cannot 
be seasoned or preserved without salt, which is some- 
what acrid, in like manner, it is impossible to cure 
souls, to correct them of their defects and to main- 
tain them in the way of perfection without firmness. 
Meekness without firmness renders everything in- 
sipid, and is not a virtue, but a weakness, a con- 
nivance with evil. Hence St. Gregory says, " we 
must so mingle firmness with meekness as to make a 
well-tempered whole, so that excessive severity may 
not embitter the subjects, nor too much kindness ex- 
pose them to become negligent or arrogant. Be kind, 
but without weakness; be strict, but without excess; 
be zealous for justice, but moderate in punishing; be 
Indulgent, but without encouraging boldness In sin for 
want of firmness to repress it." In a word, make 
such a good use of firmness, that you may attract 
your brethren by your kindness and meekness, whilst 
Impressing them with respect by a firmness that is 
ever calm and guided by reason and charity. 

In the Ark of the Covenant was enclosed the Deca- 
logue with manna and Aaron's rod; to Imply that if 
the sweetness and kindness of the manna is needed 
to keep the commandments of God and to be faith- 
ful to duty, the severity of the rod is also necessary. 
" Fear," says the psalmist (i 10.10), " is the begin- 
ning of wisdom." Many would emancipate them- 
selves from all law and go astray. If they were not 
restrained by a salutary fear, which Is the fruit of 
firmness and a reasonable severity. Human nature Is 
inclined of itself to relaxation and falls, and there- 



A SUPERIOR MUST BE FIRM 155 

fore needs firmness to be kept within the bound of 
duty. 

God Himself wills that superiors should carry the 
sceptre of authority with a firm hand. When en- 
trusting Josue with the leadership of His people, He 
.said to him through Moses : " take courage, and be 
valiant" (Deut. 31.7), "for thou shalt bring the 
people into the land " promised by God. " The 
Lord Himself will be with thee; He will not leave 
thee, nor forsake thee ; fear not, neither be dismayed " 
(v. 8). As if He said: If thou wert to tremble, all 
would tremble with thee, when the head swims, the 
whole body totters; thou must be firm and strong, 
because thou art the foundation of the public peace. — 
" Thus," remarks Bossuet, " does God install his 
ministers, strengthen their power, and command them 
to use it with a wise firmness." 

Jesus Christ, the friend of sinners, fulminated an 
anathema against the Pharisees, and, armed with a 
whip, drove the profanators out of the temple. God 
entrusted the flaming sword to guard the entrance of 
the earthly paradise, not to a seraph, a spirit of love 
and mercy, but to a cherub, a spirit of science and dis- 
cernment, better fitted to ally justice and clemency. 

The pastors of the church, after the example of St. 
Paul, cease not to threaten the rebellious, and, if need 
be, to strike them with sword of excommunication. 
In fine, all the founders of religious orders have been 
careful to insert in their constitutions repressive meas- 
ures. According to St. Teresa, a superior should 
dread nothing more than to fail to inspire respect in 
those he governs, lest they take the liberty to treat 
with him as equals with equal, for, as soon as the 



156 QUALITIES OF A GOOD SUPERIOR 

subjects perceive that the superior fears to reprove 
and correct them, they become hard to lead and strive 
to free themselves from every restraint. St. Francis 
de Sales, notwithstanding his wonderful meekness, 
wished that the government of religious communities 
should be tempered with a little austerity. "The 
rough file," he would say, " takes off the rust more 
easily and polishes more brilliantly than the soft file. 
Thistles are used to smooth cloth, and the best 
blades are those which have been least spared the 
blows of the hammer." 

Section 2. In What Circumstances is Firm^ 
NESS Especially Needed. 

1. When you find Individuals resisting your orders, 
disputing, alleging vain pretexts to deceive you, or 
using deceit to win you over, to induce you to let 
them have their own way, be firm and yield not to 
fear or complacency. 

2. When there is question of causing a counsel 
conformable to reason and justice to prevail, or of 
securing the execution of a measure calculated to do 
good, and which has been adopted only after mature 
reflection and the approval of higher superiors, re- 
main, steadfast in spite of the opposition of persons 
biased, Insufiiclently enlightened, or not very con- 
scientious. 

3. If there is a question of re-establishing good 
order and regularity in a community. Into which re- 
laxation, disorder and insubordination have crept; 
of reforming condemnable abuses, or repairing the 
injuries done by a predecessor who betrayed his duty, 
be firm, be not disheartened by the contradictions, 



A SUPERIOR MUST BE FIRM 157 

difficulties and opposition of the partisans of abuses 
and disorder. 

4. If you are importuned for things you cannot 
grant in conscience, if some one solicits an office, or an 
employment he is unfit for, or claims permissions 
detrimental to discipline or dispensations from the 
Rule without serious reasons, be firm, and do not 
allow yourself to be taken by surprise or induced to 
yield. 

5. If disputes arise between members of the com- 
munity, if charity and peace have been seriously 
wounded, be sure to admonish, reprove and punish 
the culprits; see that due satisfaction be given; be 
firm, and do not let the sun set until charity and con- 
cord have been restored. 

6. If your authority is unheeded and trodden un- 
der foot, if your person is offended by public resist- 
ance and scandalous outbursts of passion, vigorously 
reprove such disorders, and let no one take advan- 
tage of your forbearance, which would then cease to 
be a virtue. 

7. Firmly insist on early rising and punctual at- 
tendance at the spiritual exercises and on exact obe- 
dience to the rules concerning relations with seculars, 
and allow no one to withdraw from your direction in 
the exercise of his office and in the use of his time. 

8. It Is well, on certain important occasions, to 
exercise your authority in a striking manner, for with- 
out this the obedience of your subjects might become 
relaxed and languishing, either on account of the 
natural desire of being free from restraint, or because 
the superior's excessive kindness or his familiar man- 
ners tend to diminish the respect due to him. To 
remedy this, it may be necessary from time to time to 



158 QUALITIES OF A GOOD SUPERIOR 

remind them In some striking manner that he is their 
superior and should be respected and obeyed. As 
there are often but too many occasions for this, the 
superior should profit by some of them, e. g., to cor- 
rect publicly some serious public fault, to depose 
from an office one who fails to discharge it properly, 
to punish severely an obstinate resistance to orders 
wisely given, and especially to support vigorously 
the measures adopted after mature deliberation. The 
superior should not be astonished at the discontent 
and transitory trouble such acts of firmness may ex- 
cite. The most useful corporal remedies sometimes 
cause very disagreeable symptoms in the sick, and 
may at the time seem injurious, and yet effect a real 
cure in the end. Similar strokes of authority spread 
a salutary fear, inspire respect for the superior, and 
undeceive those who fancied his rule to be weak. 
But in all this the superior must act opportunely, with 
discretion, moderation and equity. 

Section 3. Defects Opposed to Firmness. 

These are, — weakness, inconstancy, stiffness or ob- 
stinacy. Weakness and inconstancy are found in su- 
periors who are changeable, uneven, always hesitating 
about what to do and how to do it, who will and will 
not, who form and give up projects, without reason, 
who are irresolute, because they follow no other rule 
of conduct than their feelings or the momentary im- 
pression. They are found in those who are won and 
turned at will, yield to the first comer, always agree 
with the last speaker, and adopt the views of others. 
In order to repress the license of certain subjects, they 
make general prohibitions burdensome to the whole 
community, multiply orders and regulations, and have 



A SUPERIOR MUST BE FIRM 159 

not the courage to insist on their fulfilment. The 
obstinate superior who does not know how to yield 
opportunely, and the one that is stiff and formal, and 
would rather break than yield, are narrow-minded. 

Lay down as your rule to will strongly what it is 
your right and duty to exact, but be neither stiff nor 
stubborn. There is a false firmness, like that of Pha- 
raoh, which is obduracy, and which always proves 
hurtful. To be utterly devoid of patience, to be ob- 
stinately bent on being obeyed at any price, never to 
know how to wait, to condescend, to temporise, and 
to shatter all at the very start, often compromises 
everything and crushes one's authority and influence, 
and is a sign of real weakness, for it is a clear proof 
of the lack of all self-control. Hence Bossuet says: 
" There is no power without self-mastery, no profit- 
able firmness without a firm control over one's pas- 
sions." We should, indeed, fear inconstancy, for the 
Holy Ghost says: "Winnow not with every wind" 
(Eccli. 5.1 1). But He also warns us against stub- 
bornness, saying: " Do not strive against the stream 
of the river" (Eccli. 4.32). This means that there 
are occasions when it is wise to yield, and that good 
maxims, if carried to excess, may jeopardize and ruin 
all. 

To yield is not always an act of weakness, but 
sometimes an act of great prudence. A superior 
should be able to know how to bend when the com- 
mon or Individual welfare requires It. He should 
always resist Injustice, but sometimes, for charity's 
sake, he should yield to importunity. Let him dis- 
semble what he cannot absolutely correct, for author- 
ity Is sometimes preserved by sacrificing a part. 
Hence do not consider It courage to close your ears 



i6o QUALITIES OF A GOOD SUPERIOR 

to every complaint, to reject every excuse, to be im- 
movable to every entreaty. Reason requires that we 
sometimes prefer the surer to the more honorable, 
thar we recede or change our direction when we meet 
on our way insurmountable barriers. Hence to be a 
real virtue, firmness should be tempered, and not ex- 
ceed due bounds. 

Section 4. The Virtues that Should Accom- 
pany Firmness. 

The firmness which produces good effects, inspires 
respect for authority, preserves order and keeps every 
one in his place, is always accompanied by patience, 
gravity, uniform humor and dignity. 

'* A wise and judicious man," says Seneca, " never 
yields to anger, nor suffers himself to be carried away 
by ill-humor." Wasps sting as soon as they are 
touched, but large animals do not even deign to turn 
around at the little curs barking at them. *' Nothing 
is more unbecoming in a superior," says St. Alphon- 
sus, " than anger, for it changes him who ought to be 
a kind father, into a ferocious beast, and renders odi- 
ous and contemptible him who ought to be esteemed 
and revered." It is an easy thing to get angry, to 
domineer like a non-commissioned officer, to threaten 
and to punish. It does not require much trouble 
or study to learn such a mode of governing, for a 
few days suffice to acquire facility therein. But to 
control one's passions, to moderate one's ill-humor, 
to bear the defects of a subject with a father's heart, 
to wait until the fire of irritation and anger has gone 
out, to be patient, to pray before correcting, to ex- 
amine first the means of correcting with charity and 
fruit, is a manly virtue, and shows great talent for 



A SUPERIOR MUST BE FIRM i6i 

governing men. It is a mark of extreme weakness, 
of the lack of practical reason, virtue and character, 
to scold often, to get easily irritated and to exercise 
over one's brethren what may be called a little spirit- 
ual tyranny. 

The superior needs patience to support the differ- 
ent characters of his brethren, to suffer without com- 
plaint the want of due respect on the part of some, 
and the rudeness and weakmindedness of others. 
Hence St. Paul exhorts those who are strong to bear 
the weaknesses of the weak, for only the strong can 
do so. 

" I shall know," says St. Francis of Assisi, 
" whether you are a true servant of God, and a good 
superior, if you bring back the stray brother with 
patience and mercy, if you do not cease to love him, 
whatever faults he may commit, and if you bear his 
defects with invincible patience." Do you know 
how to measure forbearance with your neighbor? 
" We bear with our neighbor," says St. Gregory, 
" as much as we love him." If you love your sub- 
jects, you will easily bear their defects; if you do not 
love them, you will lack the patience to put up with 
their shortcomings. 

You, who are superior, ought to be wise and bear 
with the imprudent. There are subjects who are 
wrong-headed, who naturally contradict and find 
fault with everything. Whatever you may do, they 
will never be satisfied. In whatever way you may 
treat them, they will always find matter for criticism. 
Were you even to work miracles, they would still 
complain, and call them illusions. What should you 
do with these persons ? Bear them with patience ! 

Bear in all patience the defects of your subjects, 
11 



1 62 QUALITIES OF A GOOD SUPERIOR 

work on quietly about them, without troubling your- 
self about the little fruit of your admonitions. 
" God," says Fenelon, " has more Interest than you 
In the correction of their defects; support them 
calmly, whilst strenuously and kindly combating 
them." The brethren who so exercise your patience 
and charity, will In the course of time, amend their 
ways, and draw more profit from your good example 
than from all your corrections. Support, then, with 
all patience the defects of your brethren, for " pa- 
tience hath a perfect work." In what does this work 
consist? 

First, In your own sanctification. In fact, perfect 
humility, meekness, mortification and charity are re- 
quired to bear with our neighbor, for this is the most 
profitable of all exercises, since it enables us to make 
the greatest progress in virtue. Secondly, in cor- 
recting the defects of your brethren, for nothing is 
better calculated tO' bring back stray souls that have 
resisted Instructions, admonitions and penances, than 
patience, meekness and charity. No defect can hold 
out against the daily example of these virtues. 
Thirdly, the virtues of meekness, zeal, charity, con- 
stancy and perseverance are sublime only when ac- 
companied with patience. 

.An equable and steady temper consists in the peace- 
ful and uniform state of a soul that is undisturbed by 
surrounding events. It may be acquired by forming 
a correct idea of things, by moderating our desires, 
and our fears, by keeping ourselves prepared for any 
eventuality. 

Christian meekness extends to all persons, to all 
circumstances whatever. " Our divine Saviour," 
says Tertulhan, " has directed all men to treat their 



A SUPERIOR MUST BE FIRM 163 

brethren with a paternal kindness." And St. Greg- 
ory Naziance says that neither time nor dignity, nor 
motive of hope or fear, may exclude kindness and 
meekness. " With whomsoever you may have to 
associate," says St. John Chrysostom, " you should 
speak kindly to them, being mindful that they are 
your brethren, and that you are a sinner." 

Deeply impressed by these truths, a good superior 
carefully shuns unsteadiness, sudden transitions from 
joy to sadness, from satisfaction to discontent, from 
gayety to gravity; but preserves, as much as possi- 
ble, a sweet serenity, an affectionate cordiality amid 
the perplexities of business and troubles, of tribula- 
tions, so that his subjects always find him in the same 
frame of mind, that is, calm, obhging, cheerful, 
peaceable. Under whatever circumstances he is ap- 
proached he is always superior to all, and under 
perfect self-control. Disappointments, losses, mis- 
fortunes, contradictions, nothing moves him, or alters 
his countenance or the serenity of his soul. 

Dignity and gravity in demeanor and speech are 
also necessary to conciliate respect and strengthen 
authority. " The gravity," says St. Bernard, 
*' which is becoming to a superior, must not be a re- 
pulsive severity, but an attractive modesty." It 
consists in a modest composure of the exterior, a re- 
straint full of circumspection in speech. It requires 
the strict observance of every propriety, that every- 
thing be measured, but without art or study; cheer- 
fulness without giddiness, seriousness without haughti- 
ness, reserve without coldness, familiarity and sim- 
plicity without baseness. This last point is of special 
importance, for nothing is more rare than a grave 
familiarity, which attracts confidence without dimin- 



1 64 QUALITIES OF A GOOD SUPERIOR 

Ishing respect. It oftener happens that familiarity 
is pushed too far, and that under the pretext of com- 
municating with an affabihty calculated to win hearts, 
we fall into an unbecoming levity that breeds con- 
tempt. To insure respect for ourselves, we should 
always respect ourselves and others, bearing in mind 
that authority is endangered whenever the superior 
forgets his rank and the subjects their dependence. 



CHAPTER XI 

NINTH QUALITY OF A GOOD SUPERIOR WATCH- 
FULNESS 

The superior Is responsible for those whom God 
has placed under his obedience. He must, there- 
fore, watch over them. This is a duty he may not 
neglect without grievous fault, for thereon depends 
the prosperity or ruin of the community. " No one 
Ignores, but admits," says St. Peter Chrysologus, 
'' that watchfulness Is always necessary. A vigilant 
general is on his guard against the enemy's am- 
bushes. The watchful sentinel saves the camp and 
the army. The watchful pilot safely enters the har- 
bor, and the prudent superior, watching over his com- 
munity, keeps his subjects in the path of duty and 
preserves them from the snares of the devil." 

God Himself prescribes watchfulness to those 
who have to guide others. He has set the superiors, 
as the prophet expresses it, as sentinels over the house 
of Israel. St. John Chrysostom, explaining this, 
says: "Just as a sentinel is placed In an elevated 
position to observe the enemy's movements from 
afar, and prevent the army camped In the plain from 
being taken by surprise, so, in like manner, those 
who are charged with the guidance of their brethren, 
are set above them to watch carefully over the ma- 
noeuvres of the enemy of souls, and to remove from 
them the snares with which he prepares to catch them 
in his nets." 

165 



1 66 QUALITIES OF A GOOD SUPERIOR 

'' A superior," says St. Laurence Justinian, 
" should have eyes looking forward and looking back- 
ward, like the four beasts described by Ezekiel, so 
that he may know his own actions and not ignore 
those of his subjects." St. Bernard considered re- 
ligious communities as vineyards planted in the field 
of the Church, which must be carefully cultivated; 
and also as cities that must be guarded and defended 
against the enemy's attacks by the superiors, their 
guardians and defenders. Each superior should say 
to himself: " I have been placed here by the Lord 
as a sentinel, and it is my sacred duty to watch over 
the souls entrusted to me." 

" Be watchful," says our Lord, ** and strengthen 
the things that remain " (Apoc. 3.2). The superior 
has received from God as a trust the souls of his 
brethren, souls infinitely dear to Jesus Christ, priv- 
ileged souls called to a higher perfection, chosen souls 
loved by the Saviour as the apple of His eye. How 
guilty he would be if such souls were to perish in his 
hands ! Jesus Christ will demand from him a strict 
account of them, and woe to him, if through his 
want of vigilance, they have gone astray, if they have 
fallen a prey to the infernal wolf! 

" There is need of watchfulness," says St. John 
Chrysostom, " for it is not by sleeping, but by watch- 
ing, that the fisherman catches fish." The cultivator 
of vines watches that his employer's vineyard be not 
ravaged; the shepherd spends the nights in watch- 
ing over the sheep, as Jacob said: " Day and night 
was I parched with heat, and with frost, and sleep de- 
parted from my eyes" (Gen. 31.40). And why 
did Jacob watch so carefully? Lest any of his mas- 
ter Laban's sheep should stray away, or be devoured 



A SUPERIOR MUST BE WATCHFUL 167 

by the wolf. If Jacob was so watchful over a flock of 
sheep, how watchful should not a superior be to guard 
souls redeemed by Jesus Christ ! Hence, do not ex- 
pect, without unremitting vigilance, to ward off evil 
from your community, or to preserve therein piety 
and a good religious spirit, or to maintain your 
brethren in fidelity to regular observance, in the prac- 
tice of virtue and in the love of their holy vocation. 

The most excellent wine, if not properly cared for, 
Is liable to turn into vinegar. The most delicious 
fruits degenerate when the tree bearing them is not 
properly cultivated and pruned. The fattest flock 
wastes away when not carefully kept and pastured 
by the shepherd. The devil, as St. Peter declares, 
" goes about like a roaring lion," seeking to surprise 
and devour the children of God; but he goes about 
especially when the superior relaxes his vigilance. 
" Then It Is," says St. Ambrose, " that the wily 
tempter successfully catches his prey," owing to the 
superior's imprudent security. It was during the 
sleep of the servants that the enemy sowed cockle 
among the wheat. " The shepherd's drowsiness," 
says St. Ephrem, " gives joy to the wolves," and, as 
St. Ambrose remarks, " furnishes those carnivorous 
beasts the opportunity of attacking and devouring 
the flock." 

Watchfulness has a two-fold object. The first Is 
to anticipate and prevent evil. Impunity, more than 
any thing else, tends to multiply faults. Impunity, 
however, is a consequence of the lack of vigilance, 
for an unknown evil cannot be corrected. Henry IV, 
visiting the Grande-Chartreuse, was astonished at 
the punctuality of the religious in obeying dom Bruno, 
their superior; he therefore asked him: "How do 



1 68 QUALITIES OF A GOOD SUPERIOR 

you manage to obtain such punctuality? Though 
I am king, my orders are not so well obeyed as yours.'* 
" Sire," replied dom Bruno, " I have my eyes always 
open over my religious; I never tolerate their short- 
comings; I always reprove, and if need be, also pun- 
ish them, for bad example is infectious, and good 
example heals." 

A good superior always presides over his commu- 
nity, both to give good example and to watch over his 
brethren. In this way he prevents numberless faults, 
for we do not mind it much if only our fellow-re- 
ligious witness our failings, but we use every imag- 
inable precaution to keep them from the notice of 
our superior; his very presence awes us, prevents our 
faults and maintains regularity. 

Watch then, ye superiors, lest abuses creep Into 
your communities, for, if they do, you will find it 
very difficult to extirpate them. The smallest abuses 
are dangerous, because. In the course of time, they 
grow larger and more widespread. " If we knew," 
says St. Teresa, " how great an evil it is to allow a 
bad custom to be Introduced, we would prefer death 
to being the cause thereof. The death of the body 
Is of little consequence, whilst the evils that can 
cause souls to be lost, are incalculably great." 

Watch that none of your brethren miss the morning 
meditation. This Is a capital point, upon which de- 
pends their good conduct during the day, for expe- 
rience shows that as the meditation is, so is the day 
Itself. It Is to the punctual performance of this 
exercise and to the vigilance of the superiors In this 
matter, that the Jesuits owe the constant vigor of 
regular observance and of the obedience In force 



A SUPERIOR MUST BE WATCHFUL 169 

among them, as well as the great number of saints 
in their Society. 

You should see to it that the rule of silence be well 
kept. By enforcing this important point, you will 
prevent the commission of numberless faults in other 
points, and will cause innumerable acts of virtue to be 
performed. 

See that there exist no particular friendships in 
the community, for they ruin common charity, the 
religious spirit, the superior's authority, and open the 
door to great dangers for the virtue of such friends. 

Watch over the conduct of the brethren among 
themselves, and do not tolerate their want of respect 
towards one another or whatever may. In any man- 
ner, wound fraternal charity. " The superior's 
watchfulness must be great," says St. Francis de 
Sales, " in order to remedy the murmurings and al- 
tercations between the brethren, for as great storms 
are gradually formed from vapors at first invisible, 
so great divisions and discord arise from slight 
causes." 

Watch over the reading of your brethren. Not 
a few young religious spoil their minds or become 
superficial, or even worldly-minded, because they read 
only profane histories, works of fiction, shallow books 
written in an agreeable style. Some even read every- 
thing that comes In their way, and, excited by a mor- 
bid curiosity, learn that of which they should ever 
remain Ignorant. You should regulate the reading 
of your brethren, and require them to read ascetical 
works and the Lives of the Saints, that they may be 
trained to piety and in the love of their holy vocation. 

Watch over their studies, and see that they be well 



1 70 QUALITIES OF A GOOD SUPERIOR 

made. Do not suffer any one to be Idle, or to neglect 
his office, for idleness is the prolific parent of vice. 
St. John Chrysostom says that sloth is apt to spoil 
everything. Stagnant water becomes corrupt and 
generates worms; iron, when not in use, gets rusty, 
untilled ground becomes full of weeds, thorns and 
briars. It is motion and action that impart to all 
these objects the power to be sources or instruments 
of good. Habitual sloth renders the body unfit for 
work, lessens the power of the senses and even de- 
stroys health. Do not expect from a slothful re- 
ligious the energy requisite for sustaining combats 
to acquire virtue, or duly discharge an office, for he is 
everywhere out of place. 

A slothful life leads to a general disgust for the 
most necessary duties. Like a weak and disordered 
stomach that rejects every kind of food, the slothful 
man has no relish for anything serious; every occu- 
pation, every restraint is insupportable to him; he 
lets everything in his charge decay. " I do not fear 
to assert," says St. John Chrysostom, " that there is 
nothing more useless, hideous, enervated and wretched 
than the slothful religious." " Such a one is Brother 
Fly," says St. Francis of Assisi, " who pretends to 
live at the expense of others, spoils all he touches, 
overburdens his brethren and renders himself des- 
picable and odious to all." It is then of the highest 
importance that the superior should watch and see 
that every one fulfils his office, makes a good use 
of his time, and that no one in the community be 
without some useful occupation. 

Watch especially over the younger brethren, re- 
quire of them a frequent account of their doings; see 
that they attend all the common exercises and perform 



A SUPERIOR MUST BE WATCHFUL 171 

them well, that they confess weekly, hear mass daily, 
that they make good use of the time of meditation. 
Follow them in the details of their tasks ; direct them, 
train them in order and cleanliness, to avoid waste, 
and to do each thing well. Watch over those who 
teach, that they be punctual in going to class and 
never leave the children alone during either school 
hours or recess. Insist on their teaching according 
to the prescribed regulations, and refrain from ex- 
cessive or forbidden punishments, from keeping the 
pupils in too long, from harsh, bitter or offensive 
words, and from all favoritism or partiality ; and see 
that they carefully teach the catechism. Watch over 
their Intercourse with outsiders ; do not allow them to 
go out alone, to become familiar or affectionate with 
seculars, to keep up clandestine correspondence, or 
accept personal presents secretly. 

Watch over little things as well as over the more 
important, for often a spark suffices to cause a great 
conflagration and to bring scandal into a community. 
Bear in mind that fervor, union of hearts, peace and 
content reign only in those religious houses where 
great value is set on little things and fidelity to the 
smallest rules reigns. 

Watch and never grow weary in reproving and 
correcting, for, says St. Bernard, " what is cut off 
grows again; the enemies expelled return, what 
seemed extinguished is lit up again, what slumbers 
re-awakes." It is but of little avail to correct once 
or twice, we must daily prune and cut. If you watch 
closely, you will always find something to cut off. 
Do not Imagine that vice Is uprooted, suppressed or 
dead, because you have struck it a few times; no, it 
still subsists In its entirety. Like the Jebuseans, it 



172 QUALITIES OF A GOOD SUPERIOR 

may be subdued, held in check, but not exterminated. 

Watch, then, attentively, and cease not to cut and 
cut off over and over again, with prompt severity, the 
heads of the defects and passions as soon as they 
crop out. Virtue cannot grow with vice ; hence, that 
virtue may have vigor and rise to perfection, we must 
prevent vice from growing by incessantly warring 
upon it. 

In fine, watch over yourself, and let a constant 
circumspection preserve you from every unbecoming 
word, from not only every evil but every equivocal 
action. Many a young religious has been greatly 
harmed by some rash remark or act of a superior or 
of an elderly religious. 

Your vigilance over yourself and your brethren 
should be constant and unremitting; you should 
watch by night and by day, and not rest until you 
know that every one is in his place and doing his duty. 

The second object of this constant watchfulness 
is to do good. Everything around you should draw 
some profit, and you should see that all under your 
charge should make as much progress in virtue as they 
are able. Hence your watchfulness should extend 
to each individual. Our Lord said one day to St. 
Mary Magdalen de Pazzi : *' Thou shalt strive, 
according to thy ability and the grace I shall give 
thee, to have as many eyes as there are persons en- 
trusted to thee." 

A good shepherd knows all his sheep. And you, 
superior, do you know all your subjects? That is, 
do you know each one's character, defects, virtues, 
progress, or their backsliding in the way of perfec- 
tion? Do you know the weak side of each one's 
soul, which it behooves you to spare, protect or de- 



A SUPERIOR MUST BE WATCHFUL 173 

fend against the enemy ? Do you know the real state 
of each one's health, each one's talents, and fitness 
for his office ? You need all this knowledge in order 
to lead and occupy each one according to his 
strength, capacity, and to reap the greatest advantage 
from him. 

In fact, how will you guide or train a subject en- 
trusted to you, if you are ignorant of his disposition, 
of wherein he should be satisfied and wherein he 
should be restrained, when he needs to be urged, 
when to be checked ? You can learn all this only by 
closely watching and studying each one. Thus only 
will you be able to discover how to win his confidence 
and command his respect and submission, and by what 
suitable means you can efficaciously lead him on to 
virtue ; thus only will you be able to choose the most 
favorable moments either to encourage and praise 
him, or to reprove and correct him. 

A painter keeps his eyes on his canvas; he works 
at, effaces, corrects, perfects his picture until he has 
rendered it conformable to the original or to his idea. 
Like the painter, a good superior's sole occupation 
consists in following his brethren, giving them wise 
counsels, admonishing, correcting, reforming, per- 
fecting them, until they trace in their conduct the 
life and virtues of Jesus Christ, the Model of the 
elect. 

But the superior's watchfulness should not be 
uneasy, mistrustful or embarrassed. " The superior, 
says Bourdaloue, " should guard against worry and 
suspicion; he ought to know how to distinguish vigi- 
lance from worry, which is a weakness." A good 
superior is attentive and watchful, but not timid or 
mistrustful, or suspicious, distrusting everybody, 
alarmed at everything. 



CHAPTER XII 

THE DUTY OF CORRECTION 

Watchfulness would prove useless, if the superior 
did not strive to correct the faults he discovers. Ac- 
cording to Cardinal Hugo, correction is the act of 
mending a natural defect or a bad habit by the re- 
straint of reason. According to St. Thomas, it is 
a remedy applied to the defects or faults of a delin- 
quent. Plato says it is a reproach under the form 
of a counsel to turn some one away from sin. Cor- 
rection comprises all the means fit to bring back to 
duty those who have strayed away from it. 

Section i. Correction is One of the Superi- 
or's Duties. 

All Christians are bound by the commandment of 
charity to admonish their neighbor when they per- 
ceive him falling into some fault; but the superior is 
obliged to do this, not only by virtue of charity, but 
also as a duty of justice, because God has established 
him as the father and judge of his subjects. This 
duty is so strict, that Soto says that the superior is 
obliged, even at the risk of his life, to oppose the 
venial faults habitually committed against the Rule. 

*' Correction," says St. Bernard, " is a part of the 
Rule, for it serves to maintain in the way of virtue 
those who are walking therein, and to amend those 
who behave badly; it furnishes matter for obedience, 
and is a curb on those who have a rebellious will." 

174 



THE DUTY OF CORRECTION 175 

The superior Is, therefore, obliged to correct, for he 
Is bound to maintain the whole Rule. '' It Is cruel,'' 
says St. John Cllmacus, " to deprive a child of the 
bread of correction." If weeds grow In your gar- 
den, you do not tolerate them, and would you remain 
tranquil. If you see some vice growing In your young 
brother's heart, which is a garden of delight for 
Jesus Christ ! And yet you pretend to practise char- 
ity ! How cruel you would be, if, seeing a blind man 
hastening toward a precipice, you would fail to ad- 
monish him of his danger, or to lead him away from 
it! But how much more cruel are you, If, when 
it is In your power to free your brother from eternal 
death, you neglect to do so, by falling to correct his 
faults ! He who has charge of others and does not 
correct their faults, Injures himself, for he falls In 
an essential duty of his state. St. Augustine asserts 
that the superior Is not guiltless. If, by his silence, he 
allows those to perish whom he can and should strive 
to save by reproving them; such a superior connives 
v/Ith the culprits and shares their faults. The Imi- 
tation maintains that he is even worse than the cul- 
prits themselves. Euseblus calls him a murderer 
of his brethren, because he makes no effort to warn 
them and keep them from going to destruction. 
'' The superior," says St. Gregory, " who does not 
reprove him that Is going astray kills him by his 
silence, and shall have to answer to God for the loss 
of his soul." 

The superior who fails in the duty of correction, 
commits three faults each time. First, he deprives 
himself of the reward he could have gained by per- 
forming his duty; secondly, he scandalizes those who 
witness the faults he leaves unpunished, and exposes 



176 QUALITIES OF A GOOD SUPERIOR 

them to fall Into the same faults; thirdly, "he au- 
thorizes evil and encourages the culprit to do even 
worse," says St. John Chrysostom. St. Gregory thus 
addresses such a superior: "O mercenary superior, 
you have seen the wolf coming and you have taken 
flight. You say, perhaps, that this is false, for here 
I am at my post; and I maintain that you have fled 
by the very fact of your having remained silent; 
your body was present, but your mind was absent." 
Are you not of those of whom God complains: 
"You have neglected my reprehensions" (Prov. 
1.25) ? Examine your conscience on this point. If 
you are of this number, you are guilty, for " he that 
forsaketh reproofs, goeth astray" (Prov. 10.17); 
that is, does not perform his duty, connives with those 
who go astray and betrays the interests of God. 

Section 2. Fraternal Correction is a Proof 

OF Friendship. 

" He who chastises the guilty to save him," says 
St. Augustine, " really loves him, and proves thereby 
that he is bound to him, not by the bonds of Iniquity, 
but of charity and humanity." Reproving and cor- 
recting are works of mercy, marks of sincere friend- 
ship and charity. " When I correct your defects," 
said St. Gregory to his religious, " I do not cease to 
love you ; but because I love you, I do not wish to be 
the accomplice of your faults." 

According to St. Augustine, correction Is a divine 
remedy. St. Paul tells us that God chastises those 
He loves, and strikes those He receives among His 
children. Every good superior does the same, and 
corrects with a loving care all who are entrusted to 
him. " Reprimand," says Clement of Alexandria, 



THE DUTY OF CORRECTION 177 

" being a necessary medicine to cure the evil or dan- 
gerous affections of the soul, he who exercises it gives 
proof of friendship, and not of hatred." *' Love 
also has its wounds," remarks St. Ambrose; " a good 
father does not always caress his children, but some- 
times chastises them, for he knows that a timely cor- 
rection is preferable to a weak condescension." 
" Not all those who strike us are our enemies," says 
St. Augustine, " nor are all those our friends who 
spare us. It is better to mix love with a little se- 
verity than with weakness. A mother that punishes 
her boy for a fault, does him no harm, but good, 
for she thus proves that she really loves him and seeks 
his welfare." Who has greater love than God? 
Nevertheless, He does not cease, on the one hand, 
to admonish us kindly, and, on the other, when need- 
ful to threaten and punish us for our good. 

The physician who puts the violent insane into a 
straight-jacket gives him a proof of friendship; the 
father who chastises his son acts through love, al- 
though it makes the boy cry. The father who al- 
lows his son too much freedom, and thus occasions 
his ruin, does not show him kindness, but cruelty. 
An intelligent father makes no account of his naughty 
boy's cries and resistance. " Does the trainer," asks 
St. John Chrysostom, " leave the balky horse alone, 
because he is balky? Does he not rather use force 
to subdue him?" How much more should a supe- 
rior exert himself tO' correct his brethren, lest they 
perish eternally? 

" A surgeon," says St. Francis de Sales, " would 

be very cruel, if he would let a patient die rather than 

cause him a little suffering by an operation necessary 

to save his life." A stroke of the tongue is often of 
12 



178 QUALITIES OF A GOOD SUPERIOR 

more avail for the health of the soul, than that of 
the lancet for the health of the body. A single 
correction may sometimes prove the salvation of a 
soul, and Is, therefore, a great act of charity and a 
proof of true friendship. Pope Pelaglus is, then, 
right In saying that " he only who Instigates or al- 
lows you to do evil Is your enemy." He who pun- 
ishes you for your fault Is your true friend, for, says 
St. John Chrysostom, " there Is no truer mark of 
friendship than not to dissemble the faults of one's 
friends." 

Section 3. Correction is a Difficult Duty. 

No duty is so difficult as that of fraternal correc- 
tion, for, says St. Vincent de Paul, " it requires in 
him who makes It the principal Christian virtues." 

Good example must precede correction, for the 
Holy Ghost says : *' What can be made clean by 
the unclean?" (Eccll. 34.4). He whose office It is 
to cleanse the hearts of others of all uncleanness, 
should, according to St. Gregory, have nothing un- 
clean In his own. He who reproves his brethren for 
a defect, should not be himself guilty of It, lest it be 
said to him : '^ Physician, cure thyself." 

Patience Is needed to prevent correction from being 
hasty, both because correction should be used as the 
last remedy after all the others have failed, and be- 
cause. If it is made In a momentary feeling of anger 
or spite, far from curing the evil. It only aggravates 
it and does the culprit more harm than good. 

Humility should accompany every correction, be- 
cause he who first owns up to his own failings, di- 
minishes the confusion of him whose shortcomings 



THE DUTY OF CORRECTION 179 

he uncovers, and more easily induces him readily to 
accept the remedy, by applying a part of it to him- 
self. Thus was St. Vincent de Paul wont to act. 
" You and I," he would say to the culprit, " should 
strive to acquire such and such a virtue, or correct 
such and such a defect.'' 

Prudence should direct correction, so as to apply 
it to each one according to his needs, his character, 
his present dispositions, and to proportion it in such 
a way to the strength of the delinquent, as not to 
embitter him, or make him despond, and so to adapt 
it to his tastes or his weak virtue, that it may always 
be acceptable to him. 

Charity should apply correction with its own hands. 
Hence this ancient saying: " To dress a blister well, 
a mother's heart is necessary." A mother's heart 
feels her child's pains, and takes every possible precau- 
tion to dress his wounds without hurting him. But 
the hard heart, devoid of love, acts quite otherwise. 
Caring but little for his neighbor's pains, he dresses 
his wounds with a rough and awkward hand, which, 
instead of soothing and healing, increases his suffer- 
ings and even causes fresh wounds. 

Correction needs to be seasoned with charity, be- 
cause there is question of a very disagreeable remedy, 
which nature greatly abhors. Nature should, then, 
be either deceived or put to sleep. We can deceive it 
by concealing its bitterness with the sugar-coating of 
our gentleness and meekness, and put it to sleep by 
kind words and manner. St. Francis de Sales, being 
one day asked by what marks can it be known that 
correction is animated by charity, replied : " When 
it is made in a spirit of meekness." " And when is 
it thus made?" "When the same process is ob- 



i8o QUALITIES OF A GOOD SUPERIOR 

served as In making a good salad, that Is, using more 
oil than vinegar and salt." 

Correction should, then, always be made in a spirit 
of meekness. " We ought to be full of God," says 
St. Vincent de Paul, " in order to assist and save our 
neighbor by fraternal correction, especially if he fre- 
quently relapses Into the same faults. He who ad- 
ministers the correction, should remember that he Is 
performing the functions of an angel, and should do 
so without anger or passion, with sincerity, calm and 
modesty." Correction should have Its source In char- 
ity, and not in hatred; In compassion, and not in in- 
dignation and anger. He who corrects should act as 
a friend, and not as an enemy, as a physician strug- 
gling against an obstinate disease in order to cure the 
sick person. " Be a physician," said St. Francis of 
Assisi to a superior, " and not an executioner; remedy 
the failings of your subjects with a father's kindness, 
and your punishments will not be severe or harsh." 
A good superior is an enemy of vice and abuses, but 
always the friend of sinners, of the guilty. If you 
wish to find out by what spirit you are animated In 
your corrections, examine how you act. Is It with 
gentleness or harshness, with kindness or severity, 
with meekness or bitterness, with calm and modera- 
tion, or with Ill-humor and passion? If you correct 
with gentleness, kindness, meekness, calmness and 
modesty, you are led by the spirit of God; If, how- 
ever, you are harsh, severe, bitter. Ill-humored and 
passionate, you are Inspired by the spirit of the devil. 
Be kind In correcting, for, says St. Ambrose, " a 
friendly correction Is more profitable than a sharp 
reprimand." When correcting we should have a 
calm and open countenance, and express ourselves in 



THE DUTY OF CORRECTION i8i 

civil and kind language, and shun everything calcu- 
lated to hurt and wound our brother's feelings. 

It was said of St. Vincent de Paul that he used to 
strangle vices and defects with silken cords. It cost 
him much more to administer than to receive a repri- 
mand. " It causes me great pain," he would say, " to 
tell you things that may anger you." Do you know 
how vices and defects are strangled with silken cords? 
By administering corrections with all the seasonings 
of meekness and all the power of charity, for silk 
is both soft and strong. It is to correct with the 
heart of a tender mother and the power and authority 
of a good father. It is to correct in words and man- 
ner that touch, please and win our neighbor, and 
persuade him to struggle manfully against himself 
and his defects. 

Section 4. The Superior Should Support 
With Patience and Without Being Dis- 
couraged THE Defects and Faults of His 
Subjects. 

A good superior never worries or loses patience, 
whatever be the failings of his subjects; he sees with- 
out bitterness the faults committed, and, after the 
example of God and His angels, bears them without 
annoyance or sadness. A physician is not astonished 
at seeing sick persons and does not get angry with 
them. Whatever be their diseases, he keeps cheerful 
and calm, and treats them kindly. In like manner, a 
good superior sees without being disturbed the spirit- 
ual miseries of his subjects, and charitably distributes 
to them the proper remedies and corrections. Young, 
passionate and inexperienced superiors easily get sad 



1 82 QUALITIES OF A GOOD SUPERIOR 

and disheartened at the faults and shortcomings of 
their subjects. 

Father Balthasar Alvarez, at the beginning of his 
superiorship, fell into this fault. To correct him, 
God showed him a tiny heart on a silver plate being 
drowned in two drops of water, and near by in a 
large vessel a heart so immense as hardly to be 
touched by the little water therein. As Father Al- 
varez was endeavoring to discover the meaning of 
this, God said to him : " The heart drowned in two 
drops of water is thine, which is grieved so excessively 
by the least trifles; the large heart is God's who bears 
without worry idolaters, heretics, schismatics, unbe- 
lievers and all the sinners in the world, patiently await- 
ing their conversion. This patience should be the 
model of thine." This lesson produced its fruit in 
Father Alvarez, and should do likewise in every rea- 
sonable superior. 

St. Francis de Sales gave a similar lesson to a su- 
perior of the Visitation. As she was bitterly com- 
plaining of the defects of her sisters, and wished, 
through a false zeal, to resign her charge, which 
she found too heavy and almost insupportable the 
holy prelate said to her, laughing: "And what, 
sister, do you commit no faults at all? Or will you 
never commit any? And when you do, do you wish 
to be imprisoned or shamefully expelled? Religious 
communities are composed not of the perfect, but 
of those tending to perfection. And do you believe 
that this sublime state can be attained in a week? 
Know that a superior does nothing good, unless she 
is broad-minded and has a great heart. Narrow 
minds are drowned in a glass of water, that is, by the 



THE DUTY OF CORRECTION 183 

little infirmities of our imperfect subjects, whilst great 
hearts gambol in the ocean of human miseries." 

To bear our neighbor's defects is a sure mark of 
solid virtue, for, says Fenelon, " perfection bears with 
imperfection; we, therefore, show our lack of virtue, 
when we find it difficult to live with the imperfect or 
too frequently reprove them. Self-love is not indul- 
gent and knows not how to forgive; the defects of 
others are insupportable to those governed by their 
own passions." A certain superior, weak both in 
mind and virtue, said to a holy abbot: "When I 
see a brother who has committed some faults I can- 
not restrain or stifle my feelings against him nor 
make up my mind to open to him the door of my 
room, which is ever open to those who practise 
virtue." The holy abbot replied : " If you are kind 
to the good, you should be a thousand times kinder 
to those who are not, for they need it the more. We 
cannot correct those in fault by repelling them, but 
by receiving them In a friendly manner, bearing 
patiently with them, and kindly and gently admonish- 
ing and correcting them." 

It often happens to superiors lacking solid virtue, 
that their ill-humor and bitterness on account of the 
defects of their subjects, cause them to fall into many 
faults. Because of their worried mind and embit- 
tered heart, they see in a dark light everything in the 
subjects who have failed; they are filled against them 
with suspicions, rash judgment, mistrust, contempt, 
disgust, etc. To avoid all these faults against char- 
ity, and preserve the calm and patience which should 
never abandon him, the superior should, as St. Fran- 
cis de Sales enjoins, always consider the souls of his 



1 84 QUALITIES OF A GOOD SUPERIOR 

brethren as In the heart of our Saviour, otherwise he 
runs the risk of not loving them enough; but who, 
considering them In that Sacred Heart, will not love 
them truly, and will not with patience bear their de- 
fects and all that Is disagreeable In them! 



CHAPTER XIII 

PRECAUTIONS TO ASSURE THE SUCCESS OF CORREC- 
TION 

*' A good superior," says St. Augustine, " mani- 
fests himself by the way in which he corrects the de- 
fects of his subordinates." He who knows not how 
to correct, knows not how to govern, and should not 
undertake to lead others. Do you wish to be your 
brethren's surgeon or executioner? The latter does 
not care how he inflicts a wound, for he seeks to kill ; 
the former, on the contrary, strives to perform well 
the necessary operations, and carefully and intelli- 
gently measures every cut, for he wishes to heal. 
If you wish to be a surgeon and not an executioner, 
take the following precautions. 

First Precaution. — Prepare the Correction. 

For this preparation three things are requisite : — 
I. Prayer. Every correction should begin with 
prayer. The Imitation says: "He who, when 
about to reprove his brother, does not pray for him 
and shows no compassion for him, is not a real phy- 
sician." You should, then, recommend to God the 
brother you intend to reprimand or correct, asking for 
him light and grace to own his fault, and strength 
and courage to correct it, and struggle manfully 
against his passions. St. Hilary of Aries relates that 
prayer was the refuge and resource of St. Honoratus, 

i8s 



1 86 QUALITIES OF A GOOD SUPERIOR 

when he could not obtain obedience from some sub- 
ject, or correct him of his faults. The prayer of a 
holy superior is the first remedy for the faults of 
his subjects, for it brings back those who have gone 
astray, subdues the rebels, calms the irritated, and 
carries persuasion into stubborn hearts. — 2. Purity 
of intention. — The right motives for administering 
correction are, — the desire of correcting and render- 
ing the subjects better, the maintenance of order and 
the regular discipline, as well as the edification of 
the brethren, who would be scandalized and led into 
the same faults, if such could be committed with 
impunity. These motives alone can render correction 
lawful; and the superior needs to watch over himself 
to avoid being swayed by ill-humor, prejudice or some 
other passion in making the correction. — 3. Reflec- 
tion. — The superior should foresee and prepare what 
he ought to say and how to say it. He should weigh 
his words well, so as to adapt them to the character, 
age, intelligence and virtue of the culprit; and, in 
fine, should not so much consider the fault to be pun- 
ished, as God who bears with it and Jesus Christ 
who washed it in His blood. He should look upon 
the occasion of correcting as a means of practising 
meekness and charity, and with this view speak in a 
kind and friendly manner to the culprit, as a loving 
and compassionate father would do. St. Vincent de 
Paul always prepared a correction before administer- 
ing it; considered it before God, studied the culprit's 
temperament and dispositions, and the medicinal vir- 
tue of the remedy he intended to apply. If he fore- 
saw that the subject would rebel against it, he would 
make his meditation for three days on how he should 
act in the matter. At the proper moment, he 



PRECAUTIONS IN CORRECTING 187 

broached the subject by professing his esteem for the 
culprit, praised his good quahties, or partly excused 
him, attributing his fault rather to a first motion of 
nature or passion than to malice, and then would own 
himself also guilty and more imperfect than he. By 
a conduct so humble, so considerate, so kind, so pru- 
dent, he would win the culprit's heart and induce him 
to accept all the correction he deemed necessary. 

Second Precaution. — Wait for the Calm. 

To be profitable a correction requires a calm heart 
and a tranquil mind, both in the one who receives it 
and in the one who administers it. " If you have to 
reprove a brother," says Cardinal Hugo, " examine 
first whether you can do so without exposing him to 
commit a greater fault, or without yourself falling 
into one." To correct one when he is angry, wor- 
ried or grieved, is to expose him to commit more 
faults, for then, far from avowing his fault, he will 
fancy you have a spite against him. To correct him 
when he is in such a frame of mind, is far more in- 
jurious than profitable. You should act like those 
engaged in whale-fishing. After harpooning one, 
they do not at once draw him In, but allow him ample 
time, etc., to vent his fury, after which they are able 
quietly to take possession of him. 

" As only an urgent necessity," says St. Vincent de 
Paul, " can induce an experienced nurse to administer 
remedies to one in a high fever, so also we should 
not usually reprove any one at the very moment he 
commits a fault." Refrain, then, from punishing one 
who is not disposed to receive a correction, so long 
as he is irritated or under the influence of passion. 
"If God," says St. Francis de Sales, " should thus 



1 88 QUALITIES OF A GOOD SUPERIOR 

catch us when we sin, many of us would be badly 
caught." 

To correct properly, the superior himself must be 
calm, in a fit state to correct simply, peacefully, with- 
out malice or ill-humor, but reasonably, through a 
sense of duty and in all charity. Why should we 
abstain from correcting when we are disturbed in 
mind? " Because," says Father Alvarez, " all the 
commandments of God tend to charity and purity of 
heart, and these disappear when we are disturbed in 
mind." Are not judges, when about to pronounce 
sentence seated and clothed in their judicial robes? 
" In like manner, before rendering justice," says St. 
John Chrysostom, " you should calm your soul and 
adorn it with the judicial robes of clemency, calm and 
peace." 

Two things are necessary to enable the subject to 
derive profit from the correction, — respect for his 
superior, based on the opinion of his virtue, and 
the conviction that his correction is inspired only 
by charity. But the superior who is disturbed in 
mind, who is in a passion, does not inspire respect 
or show the love of a kind father, and, consequently, 
his correction will fail of success, and will rather 
embitter than profit the culprit. 

Third Precaution. — Punish as Little as Pos- 
sible, AND Choose the Most Opportune 
Time for Administering Correction. 

" To administer a disagreeable medicine to a sick 
person," says St. Vincent de Paul, " the nurse watches 
his temper and a favorable moment." Act in like 
manner when correcting others. " As not all times 
are suitable for admonishing and correcting," says 



PRECAUTIONS IN CORRECTING 189 

Fenelon, " the superior should consider the fault si- 
lently and patiently until God begins to reproach it 
interiorly to the culprit, and thus prepares him to re- 
ceive the correction." 

But we should not confound correction with forma- 
tion or training. To follow a subject in the details 
of his conduct or his employment, to explain to him 
kindly what he should do, or how to do it well, is not 
correction; hence such directions, kindly imparted, 
may be multiplied indefinitely. 

But correction, no matter how fatherly and kind, 
is something more serious and severe in form, and 
should, therefore, not take place frequently. One 
should not reprove for each fault, for oft-repeated 
reproofs are not only wearisome, but also apt to pro- 
duce insensibility and indifference. Before correct- 
ing one fault, it may not be too much to dissemble 
ten or more faults, for he who is too often reproved, 
may easily become discouraged or grow reckless. 
" Opportunely open and close your eyes," wrote St. 
Bernard to Pope Eugenius; " appear to ignore many 
things; dissemble others, forget some, as if they had 
never been mentioned to you. But, you will say, 
am I not responsible before God for the faults I 
permit? Undoubtedly; but to tolerate, to dissemble 
for a good reason is far different from permitting 
them. He who would never tolerate or dissemble 
anything, would induce far greater evils." " God," 
says St. John Chrysostom, " thunders long before 
striking with His lightning, and even then He strikes 
with but one' spark." 

According to St. Antoninus, there are four reasons 
for dissembling an evil and deferring its correction. 
First, when the guilty parties are unknown ; secondly, 



190 QUALITIES OF A GOOD SUPERIOR 

when they are so numerous, that they cannot be ex- 
pelled without scandal, or punished without inducing 
greater troubles; thirdly, when there is a probability 
of the culprit's amendment; and fourthly, when it 
would lead to the suppression of a source of cor- 
rection, because the wicked, by exercising the virtue 
of the good, labor for the welfare of the Church. 

" To defer correction to a more favorable time,'' 
says St. Augustine, " is not conniving with iniquity, 
but a measure of prudence inspired by charity." You 
should, then, not reprove either too often or for 
only a trifle, for, instead of showing your government 
to be just and fair, you would rather show its rigor, 
and by too constant a use of the sword of authority, 
you would infallibly dull its edge, and your sub- 
jects would no longer heed it. Hence it is better to 
close your eyes to a multitude of trifles. This is the 
teaching of Father Alvarez, so consummate in the 
act of governing souls. St. Gregory even says that 
notorious faults may be tolerated when the circum- 
stances would render It Imprudent to correct them 
publicly. An Incision unseasonably made only en- 
venoms the wound and may render It incurable. 

The prudent superior, who awaits the opportune 
moment to inflict a salutary penance on the culprit. 
Is obliged -to support the weight of the latter's faults, 
and may say with the psalmist : " The wicked have 
wrought upon my back" (Ps. 128.3). Some su- 
periors have a fixed time to impart necessary counsels, 
to administer admonitions, reproofs and corrections. 

Fourth Precaution. — Never Show Anger or 
Irritation Against the Culprit. 

A correction should never be harsh, bitter or angrily 
made. No one likes to be thus corrected, and, as St. 



PRECAUTIONS IN CORRECTING 191 

Vincent de Paul observes, " every one prays with the 
psalmist : ' Lord, rebuke me not in Thy indigna- 
tion, nor chastise me in Thy wrath'" (Ps. 6.2). 
" Do not carry a staff," says our divine Saviour (Mat. 
10.10). The staff of Ehas could not raise to life the 
dead son of the Sunamite woman. The prophet had 
to go himself, and place himself on that little corpse, 
to cause the soul and life to re-enter it. " Severity 
and the staff," says St. Peter Damian, " will not raise 
up the fallen, and are more apt to kill the living than 
raise the dead." But if the superior, like Ehas, is 
moved, uses indulgence, adapts himself to his sub- 
ject's infirmity, compassionates him in his falls, raises 
him up, he will cause him to pass from vice to virtue 
and restore him spiritually alive to his good mother, 
his Order or Congregation. 

" When a sheep has broken a leg," says Father 
Binet, " the shepherd does not beat it, nor break an- 
other leg, but carefully dresses and bandages the 
broken limb, then gently takes up the sheep and places 
it in a quiet place to rest." " No one," says St. Doro- 
theus, " has hated sin more than the saints, and yet 
they have not hated nor condemned the sinners, nor 
looked upon them with aversion or angrily reproved 
them, but have always shown them a charitable com- 
passion, endeavored to win them by kind remon- 
strances, and treated them as weak and sickly mem- 
bers in order to heal them." 

Do not, then, get angry against your brother when 
he commits a fault, but, as St. Paul counsels, reprove 
him in a spirit of kindness. " Even those who have 
the misfortune to commit grievous faults," says St. 
Francis de Sales, " should be kindly treated. To 
become angry with them is to add your own 
fault to theirs." Watch over yourself, moderate 



/ 



192 QUALITIES OF A GOOD SUPERIOR 

yourself, and be not of those of whom the Holy 
Ghost says: " A fool will upbraid bitterly " (Ecdi. 
18.18). This means that it is the unwise who get 
angry with the culprit, reprove and punish him in 
anger, in a moment of irritation, or under the influence 
of some other passion. They wound his feelings by 
offensive words or an air of contempt. As St. Greg- 
ory says, " they correct with haughtiness, impetuosity 
and disdain; they strike severely and mercilessly one 
who perhaps fell only through weakness;" and thus, 
as Origen says, " show their ability in wounding their 
subjects, but cannot make them better." They are 
inflexible, and will neither listen to nor accept any 
excuse, and, by a cold demeanor and an affected si- 
lence, they keep up a remembrance of the fault al- 
ready corrected and amended. 

After having corrected a subject, do not later on 
ever remind him of it, or show dissatisfaction con- 
cerning it, or even make any allusion to it; and, if 
others begin to speak of it or to blame him, impose 
silence on them and take his part. You will, In this 
manner, prove to him that he is really forgiven and 
that you no longer keep account of a fault already 
atoned for. It can hardly be realized how powerful 
is this means of winning the heart, and how much a 
subject suffers if he believes that the superior is al- 
ways mindful of his fault, and bears him a grudge on 
account of it. 

Fifth Precaution. — Never Punish the Cul- 
prit Until he has Been Previously Ad- 
monished OR Heard in his Defense. 

The Holy Ghost Himself lays down this rule: 
" Before thou inquire, blame no man " (Eccli. 11.7). 



PRECAUTIONS IN CORRECTING 193 

God Himself has given us the example in this, for He 
heard Adam and Eve in their own defense before 
punishing them. Before sending fire from heaven to 
consume the infamous inhabitants of Sodom and Go- 
morrha, He came to see the proofs of their iniquities, 
which were crying to heaven for vengeance. 

To refuse to hear the defense of one accused or 
even clearly guilty, is cruel and unjust. Adam was 
surely guilty and God knew it; and yet God heard 
what he had to say before condemning him. What 
better model do we seek? Experience shows that to 
console a brother, or to dispose him to accept in a 
good and docile spirit, whatever it may be necessary 
to say or do to him, it often suffices to listen pa- 
tiently to what he may have to say. Were he not per- 
mitted to give his reasons, he would deem them suf- 
ficient for his justification, however trivial they might 
be, and he would then consider himself as unjustly 
dealt with. But after he has been allowed to expose 
his defense, he is more open to conviction and more 
willing to submit to correction. Let it, then, be a 
strict rule with you never to reprove or punish any 
one without first admonishing him and hearing him in 
his own defense. What would you say of a surgeon 
who would brutally lance an abscess without first pre- 
paring the patient for so painful an operation? 

The very pagans acknowledge the justice of this 
wise proceeding. Cicero says: '' Neither is the slave 
condemned unheard by his master, nor the son by 
his father. He who is punished or executed, with- 
out having been interrogated (that is, tried), should 
be reputed as innocent." When Alexander the 
Great had to hear charges against some one, he would 

close one of his ears, to reserve it, as he said, for the 
13 



194 QUALITIES OF A GOOD SUPERIOR 

accused. Without such a precaution there is danger 
of condemning the innocent. St. Ignatius would re- 
fuse to condemn an absent religious, as being unable 
to defend himself; to cut short all false and malicious 
reports, all preconceived and rash judgments, he 
would in important matters, accept only the charges 
when made in writing, for, said he, " we see not what 
we say, but what we write," that is, we are more care- 
ful in writing than in speaking. 

A principle to which we should always strictly ad- 
here is to receive accusations only as an inventory, 
which needs verification. The too credulous superior, 
oblivious of this wise precaution in reproving and 
punishing, will never possess the esteem and confi- 
dence of his subjects, and this fault will endanger his 
authority and cause him to be looked upon as a man 
devoid of judgment, or influenced only by passion. 
*' It is incomparably preferable to be several times 
mistaken by leaving faults unpunished, by believing 
good of others too easily, than to make one mistake 
by too easily believing evil," says St. Francis Borgia. 

The guardian angel of Ven. Mother Agnes of 
Langeac one day reproached her with manifesting 
too ardent and too sudden a zeal against certain faults, 
before having duly admonished the culprit. The 
saints are slow in reproving and punishing, and do so 
only when they are perfectly certain of the fault and 
of its gravity. 

Sixth Precaution. — ^To Have Due Considera- 
tion. 

First, for the age of the culprit. "It is not pos- 
sible," says St. Gregory of Naziance, " to follow one 
and the same method in instructing and correcting 



PRECAUTIONS IN CORRECTING 195 

men, because of the diversity of their dispositions. 
What is useful to some, may prove injurious to others. 
The herbs on which certain animals feed, are deadly 
poison for others; the soft whistling which calms 
the ardor of horses, excites that of little dogs; the 
medicine that stops the progress of one disease, fa- 
vors that of another; the bread which strengthens 
the health of the robust, destroys that of the delicate 
stomach." The interior disposition of men resembles, 
in some manner, the chords of a violin, from which 
an able artist can draw proper sounds only by varied 
action thereon. The same bow is used, but the man- 
ner of the player in using it produces varied and 
pleasing melodies. Hence the superior also should 
vary his manner with his subjects. He should not 
treat the elder religious like the juniors. A severe 
admonition often produces amendment in the young, 
whilst a gentle and respectful invitation has far 
greater influence with old age. Hence St. Paul writes 
(i Tim. 5.1) : "An ancient man rebuke not, but 
entreat him as a father." " There are circum- 
stances," says Pope St. Gregory, " when it is useful, in 
order to correct the elder and influential members 
of a community, to consult them about their fault, 
as if it had been committed by some one else. When 
they have justly condemned their own fault in an- 
other's person, they should be kindly led to ac- 
knowledge it as their own, as the prophet Nathan 
acted towards David." Their pride, thus self-con- 
demned, cannot rebel against their superior; and they 
will most gracefully submit. 

Secondly, for the degree of virtue. — A sick sheep 
made to undergo too great fatigue, dies instead of 
recovering. A fragile vase too roughly cleansed, 



196 QUALITIES OF A GOOD SUPERIOR 

gets broken. What benefit can the best remedy bring 
to an utterly exhausted body? When correcting, it 
behooves the superior to use more or less precaution 
according to the lesser or greater spiritual infirmity 
of the dehnquent. With those possessing solid vir- 
tue, he may be more urgent and severe in helping 
them to purify themselves of their faults always more 
and more, without injustice, undue severity or irri- 
tating them. With regard to the imperfect and un- 
disciplined, who are ever committing some fault or 
other, they would become callous if they were very 
frequently corrected; he should, then, dissemble their 
lightest faults, in order to reprove more strongly 
those tending to relaxation. A truce should be 
granted even to the rebellious, for to be correcting 
them unremittingly would only exasperate and com- 
pletely discourage them. After a suitable correction, 
say with St. John Chrysostom : " That will do for 
to-day; let us give him time to breathe, lest he become 
irritated against us, and henceforth repel every cor- 
rection.'* Let us imitate the wise surgeon, who, after 
an operation, uses emollients to enable nature to re- 
cuperate, and takes time to reflect in the meanwhile 
on the means of completing the cure. Just as a vi- 
olent remedy often repeated will ruin a weak consti- 
tution, so also reproofs and corrections too severe 
and frequent, will ruin the weak in virtue. The 
superior should, therefore, never deviate from the old 
adage : " The weak need care." 

Thirdly, for the degree of judgment. — ^The same 
caution is required for those who are of a weak mind, 
or of limited judgment. They should seldom be re- 
proved, nor should the superior engage in discussing 
or disputing with them, but he should kindly tell them 



PRECAUTIONS IN CORRECTING 197 

what they should avoid. St. Teresa does not wish 
that certain observances should be exacted of those 
subjects who are not Intelligent enough to appreciate 
their reasons, although they may otherwise be good 
religious, e. g., the rule requiring that the superior 
should be Informed of certain , faults committed In 
the community; such persons would, on account of 
their limited judgment, suppose that this would be a 
breach of charity. She used the same consideration 
towards those who were sick In Imagination. When 
such a one would come to her to complain of an 
Imaginary disease, she would most seriously listen to 
all she had to say and appeared to believe it all, and 
would call in the physician to prescribe remedies. 

Fourthly, for the different characters. — Employ 
kindness with the sensitive, for it has a prompt and 
infallible effect on them. Beware of Insisting too 
much with lively characters, lest they flare up; be 
brief with them, and do not reprove them too often. 
To correct the presumptuous, analyze their conduct, 
and show them that what pleases their conceit, dis- 
pleases God. As to the timid, find out what is praise- 
worthy in their conduct, and give them credit for it, 
whilst kindly reproving what is blameworthy. Praise 
up the proud, speak of his good qualities, and after he 
has gladly listened to what he delights in, he will 
be better disposed to accept your correction. As to 
the fastidious, seldom reprove them, and treat them 
like the excessively sensitive. Just as wild animals 
are moved and Irritated by the least thing, so also Is 
the case with minds that are limited, narrow, sensi- 
tive or very conceited; a word, a sign, a gesture, the 
most innocent act can trouble, irritate, exasperate 
them, rob them of peace, appetite, hunger and sleep. 



198 QUALITIES OF A GOOD SUPERIOR 

The superior should use great precautions towards 
these wild spirits, and treat them as he would a deli- 
cate sick person, for whom the bitter pill is sugar- 
coated to enable him to swallow it. 

According to Lancicius the superior should not Im- 
pose penances in the evening, lest the subjects be un- 
able to sleep in peace. Nor on the eve of a commun- 
ion day, so as not to disturb the joy of the preparation ; 
nor on a cook when he is preparing the meal, nor on 
a professor about to give his lecture. If the sub- 
ject is ill or in pain, the correction should be post- 
poned, lest It prove excessive. If the culprit labors 
under some Interior pain, temptation or trial, he 
should rather be consoled and strengthened. Thus 
the spirit of God and charity rendered the saints in- 
genious in devising means to sweeten the bitterness 
of correction, and to render It willingly acceptable as 
a benefit. 

Seventh Precaution. — The Superior Should 
Testify Respect and Esteem for the Cul- 
prit. 

Correction Is neither an Insult nor an outrage, but a 
real service and an act of charity. He who adminis- 
ters It, should be a model of politeness and kindness. 
He should seek to please and encourage the culprit, 
and to avoid whatever might wound. Irritate, or dis- 
courage him. Do not, then, despise or ill-treat your 
brethren on account of their faults and fallings. Do 
you ridicule your hand or your foot, If they are cov- 
ered with sores? If they are 111- formed or wanting in 
cleanliness? Do you not then, on the contrary, be- 
stow more care on them, and treat them with greater 
gentleness and precaution, than If they were sound? 



PRECAUTIONS IN CORRECTING 199 

Do not, then, make sinister threats against the 
culprit, saying: "You will not change; you will 
end badly; you will never be of any good; you have 
no vocation," etc., etc. Such utterances are not only 
rash and unbecoming, but cruel. They wound char- 
ity deeply ; they are calculated to discourage the guilty, 
and lead them to despond and give way recklessly to 
their passions. To enable the correction to produce 
a good effect, we should raise up the courage and zeal 
of the one we reprove and rehabilitate him in his own 
estimation; but nothing is more apt to secure this re- 
sult than the respect and esteem we show him. 

It is related that St. Francis Borgia never inspired 
greater horror for the faults he reproved and a holy 
energy to correct them, than when he excused the cul- 
prit and testified his esteem for him. " I own," he 
would say, " that I am worse than you, and that it 
is to punish my faults that God has permitted you 
to fall into this one. As I am as guilty as you of this 
fault, it is but meet that I should bear its punishment 
with you. Let us share the penance between us; I 
will do this and that for my part ; now let us see what 
you will do for your part." 

When correcting his brethren, the superior should 
interiorly humble himself. Our divine Saviour gave 
this rule to St. Mary Magdalen de Pazzi: "Thou 
shalt not note down or reprove any defect or fault 
in the sisters, without previously acknowledging thy- 
self worse than others." This wise precaution of be- 
lieving one's self worse than the culprit, is a sure 
means of escaping the temptation to treat him with 
harshness and contempt. 

After the correction we should redouble our cor- 
diality and kindness toward the culprit. To remain 



200 QUALITIES OF A GOOD SUPERIOR 

cold and reserved in his regard, is to tell him plainly 
that we have not forgotten his fault, and that we 
have no confidence in him. This suffices to destroy 
the good effects of the correction, to cause him to 
mistrust and despise his superior. A certain saint 
used to say to those he reproved: " I see that I have 
grieved you, but I beg you to believe that my only 
intention was not to grieve but to amend you. It is 
my duty to bring you to heaven even in spite of your- 
self, by the bonds of my love. Your soul is too 
precious to allow it to be ruined and lost." 

A monk who had been too sharply reproved and 
ill-treated for a fault, came to St. Antony. His 
brethren followed him, bitterly and harshly reproach- 
ing him before the saint for his fault. St. Paphnu- 
tius, who was present, related this parable to them: 
" I saw on the banks of a river a man who was stuck 
in the mire up to his knees, and those who wished to 
pull him out, only pushed him in more deeply until he 
was in up to his neck." St. Antony applauded him, 
saying : ^' This man judges truly of things, and is 
fit to save souls. It is by kindly acts towards our 
brethren that we can correct them of their defects, 
and not by harshness and vituperation." These 
words of St. Antony caused those zealots to reflect 
and to acknowledge their imprudence and want of 
charity. 

Eighth Precaution. — Be Brief. 

We should administer corrections as a skilful sur- 
geon performs an operation ; he does it as quickly as he 
can, and cuts neither more nor less than is necessary, 
so as to cause as little pain as possible and avoid doing 
any Injury. The shorter our reproof, the more ef- 



PRECAUTIONS IN CORRECTING 201 

rective Is it also, because it is more easily grasped, 
and there is more time for reflection. If we wish to 
be feared and obeyed, we should speak but little. 
" Brevity," says Seneca, *' is becoming to him who ad- 
monishes or commands." A multitude of words robs 
the reproof of its unction and power. " Truth," 
says Pope St. Gregory, " loses its force when diluted 
in many words." 

Two remarkable facts confirm this. The first is 
that children usually pay less heed to their mother's 
directions than to their father's and why? Because 
their mother speaks too much, reproves often, scolds 
and threatens all the time, whilst the father speaks 
rarely and briefly, threatens but little, and admonishes 
and commands in but few words, and is feared and 
obeyed. The second fact is, that scolding persons 
are usually not feared, loved or esteemed, and are 
even laughed at. This defect renders them disagree- 
able, and destroys all the effect of their corrections. 

Ninth Precaution. — ^To Condescend to the 
Weaknesses of Those We Correct. 

This condescension consists, first, in moderating 
one's self and being patient, if the culprit does not 
properly accept the correction. " If he whom you 
reprove," says St. Jerome, *' becomes irritated and 
resists, control yourself with the thought that he is 
your brother, and is momentarily troubled by Satan; 
beware of stirring up the fire with a sword," that Is, 
of speaking harshly. *' He who provokes with sharp 
words," says St. Bonaventure, " a subject who can 
hardly restrain himself, excites a furious dog that 
will bite him." " If a brother," says Father Aqua- 
ylva, " complains and murmurs against his superior 



202 QUALITIES OF A GOOD SUPERIOR 

for reproving him, the superior should refrain from 
saying : ' This is insupportable, he deserves an ex- 
emplary penance, and I will no longer have him in 
our community;' but he should rather say kindly: 
* I am grieved that this good brother is so excited; 
I wish with all my heart I could overcome his prej- 
udice; let us pray for him;' or else he should not heed 
him, as if he heard him not, and then attend to some- 
thing else." 

Secondly, this condescension consists in not despair- 
ing of a subject if the correction has no immediate ac- 
tual effects, but in continuing prudently to admonish 
him and opportunely to correct him. See how a skil- 
ful infirmarian treats a patient who has a sore on his 
foot or a thorn in it. Instead of violently lancing 
the sore or extracting the thorn, he, after a first 
unsuccessful attempt, uses softening poultices to pro- 
duce the desired effect. In like manner, you should 
bring back that peevish brother by your patience, 
meekness, charity, prayers, good example and wise 
counsels cordially given. These gentle remedies will 
effect his cure; but you would greatly injure him by 
dealing with him strictly according to the rigors of 
the Rule and of justice. 

An inexperienced superior Is easily discouraged and 
says : " I have reproved this brother once, twice, 
thrice; but It is all labor lost; he Is Incorrigible." 
And what ! shall we pronounce a sore incurable be- 
cause we have dressed It once or twice? Have you 
not yourself gone to confession hundreds of times for 
the same faults, and God has not treated and repelled 
you as Incorrigible ! " I have for ten years," says 
St. Alphonsus to a member of his Congregation, 
" been repeating to you the same thing, and reproved 



PRECAUTIONS IN CORRECTING 203 

you for the same faults, and I will not cease admon- 
ishing and reproving you until you have amended ; for 
there is no law of prescription for faults and abuses." 

Thirdly, this condescension consists in sometimes 
yielding to the culprit's whims, in order to calm his 
mind disturbed by passion. A certain monk insisted 
on getting an unreasonable permission; his superior, 
being unable to rid him of this whim, brought him 
to St. Antony to ask him what he should do. The 
saint replied : " You wish me to tell you what God 
wishes you to do ; grant that man what he desires, that 
you may free his soul from the power of the devil, 
for it often happens that, when we yield or do good 
to the wicked through compassion, they are appeased 
and become more reasonable." This advice of the 
saint had a perfect success, for the whimsical monk 
seeing all he desired granted him, was filled with con- 
fusion, and exclaimed: "O man of God, you sur- 
pass your fame; for if, instead of showing me kind- 
ness, you had treated me harshly, I was ready to give 
up my vocation and forsake God's service to follow 
my passions. Be blessed, for you have, by your char- 
ity, saved my soul." 

Experience shows that often it is an excellent means, 
of conquering a passion in a subject to appear to 
condescend to it, for then the passion becomes less 
fierce, and placing a little confidence in the physician 
he is induced to make some concessions, and is van- 
quished and disarmed, before it suspects the snare laid 
for it, before it can place itself on the defensive. St. 
Gregory used to advise superiors to play every kind 
of personage to insure the success of their correc- 
tion, e. g., to be compassionate or severe, tender or 
harsh, quick or slow, according to the culprit's char- 



204 QUALITIES OF A GOOD SUPERIOR 

acter or situation. *' His amendment," he would 
say, " being the direct object of the correction, we 
should by a loving and ingenious condescension, ac- 
commodate ourselves to his disposition in order to 
favor his cure." 



CHAPTER XIV 

THE DEGREES OF CORRECTION, OR A LESSON OF VEN. 
FATHER CHAMP AGNAT 

Brother Jean-Pierre Deville was a pious and de- 
voted religious, much attached to his Institute and 
very docile to his superiors, but of a harsh, peevish 
and fiery character, and, therefore, rather insupport- 
able to his brethren. Father Champagnat had neg- 
lected nothing to correct him, and, as the brother one 
day expressed his astonishment at the Father's per- 
sistent reproofs, he replied: " Brother, if you were 
called to sanctify yourself as a Trappist in the interior 
of a monastery, I would pay less attention to the de- 
fects of your character, for they would then do you 
less harm, and would not prevent you from being a 
good religious; but as a brother-teacher, they may 
repel the children from the school; and, moreover, 
they alienate from. you the minds of your brethren, 
disturb their union and peace, and make the whole 
community uncomfortable. This is why I so often 
insist that you watch over your character and strive 
to correct its defects. For those who are called, by 
their vocation, to labor for their neighbor's sanctifi- 
cation, it does not suffice to please God by purity 
of conscience. It is also necessary to please men by 
an amiable character and by pleasant words and man- 
ners." 

Brother Jean-Pierre realized the truth of the Ven. 
Father's instruction, and made efforts to reform his 

205 



2o6 QUALITIES OF A GOOD SUPERIOR 

character; but his progress was slow on account of his 
rebellious nature. One day, in consequence of some- 
thing disagreeable he had said, during a dispute with 
a fellow-religious, he came to Father Champagnat 
to acknowledge his fault, and also to tell the wrongs 
of his brethren who had not well received his correc- 
tion. After giving in detail an account of each one's 
share in this regrettable affair, he concluded, saying : 
" Now, that you know everything. Rev. Father, please 
tell me, who is most in fault, who troubles most the 
peace of this house? " " It is you," replied the Fa- 
ther; " it is your disagreeable character which ruins 
the spirit of obedience in your assistants, and troubles 
their reason and natural good sense; it is your dis- 
agreeable character which destroys the charity, union 
and peace which ought to reign in the house, and 
causes so much unhappiness; it is your disagreeable 
character that unfits you to give a wise correction, and 
changes what ought to be an act of charity into an 
act of brutality. Brother, I do not believe I am too 
severe towards you in saying to you that In all your 
life you have not perhaps made one correction per- 
fectly well. What would you answer, if I asked you 
which are the rules or degrees of true fraternal cor- 
rection? " The brother humbly answered that he did 
not know them, and besought the Father to teach them 
to him. " Correction," he replied, " has nine rules or 
degrees, which it is important to meditate and follow, 
if we wish this act of charity to profit our neighbor." 
I. It should take place but seldom, for it Is a medi- 
cine. Medicines too frequently administered wear out 
the organs, disturb the natural functions and soon 
ruin the strongest constitutions. Since recourse is 
had to violent remedies only In serious and danger- 



DEGREES OF CORRECTION 207 

ous diseases, and since to those who are only weak 
and Infirm only mild remedies and a good diet are 
prescribed, so also a wise and experienced superior 
employs correction, properly so called, only in cases 
of grievous or dangerous faults. As for ordinary 
faults or failings which lead not to evil consequences, 
he should merely give a friendly admonition, or a 
kind advice In a cursory way, to draw attention gently 
and cordially to the faults, and thus quietly and al- 
most Imperceptibly prune, bend and correct every- 
thing. The weaker the constitution, the fewer drugs 
It can stand; such persons usually need only a good 
diet to gain health and strength. A like moral treat- 
ment should be used to correct those who have a 
weak spiritual constitution, that Is, but little virtue 
and many defects. These need kind management 
rather than corrections. 

2. Correction should be made at a favorable op- 
portunity. An excellent brother director said to me 
some days ago : " I admonish and reprove my breth- 
ren only when I see them very cheerful or contented, 
or when I see they have well performed their spiritual 
exercises; for then God speaks to their heart, they 
easily listen to their director. His representative, and 
submit to all his wishes." Oh, what a beautiful ex- 
ample! Would that It were followed by all supe- 
riors ! 

3. Correction should be made by examples, that 
is, the superior should give his subjects the example 
of the virtues opposed to their defects. " Nothing 
is better calculated," says St. Vincent de Paul, " to 
correct the defects of those we live with, than to give 
them a good example. If you have a proud subject, 
be humble; be meek with the quick and fiery-tem- 



2o8 QUALITIES OF A GOOD SUPERIOR 

pered; be very polite and obliging with the rude and 
the uncivil; be discreet, taciturn, reserved, with the 
giddy and loquacious ; be punctual and exact at all the 
exercises of the Rule with those who easily omit them. 
In fine, do well what your subjects do ill; let your 
conduct condemn their defects, and you will succeed 
in correcting them without many reproofs and pen- 
ances. 

4. Correction should be made through prayer, that 
is, the superior should often recommend the culprit 
to God, beseeching Him to grant him the virtue op- 
posed to his defects; he should bewail the culprit's 
faults before God, and consider them as a punish- 
ment of his own infidelity to grace. A good superior, 
doing this daily, will succeed in correcting defects 
that resisted all his reproofs. A good spiritual diet 
for weak culprits consists in bearing patiently with 
their defects, giving them constantly a good example, 
praying for them, procuring for them the means of 
leading a regular and pious life, by causing regular 
observance and the spirit of prayer to reign in the 
community. No defect will fail to yield to such 
treatment. 

5. Correction should be made by insinuation and 
simple advice. In fact, when there is good will, 
it suffices to correct any fault with a friendly sug- 
gestion or counsel, drawing attention to what is ill 
done and indicating the right way of doing it. Here 
there Is question, not so much of correction, as of 
instructing and training. This should always be done 
kindly, cordially, encouragingly, with good words, 
carefully avoiding whatever may give pain. 

6. Correction should be made by admonition. If 
good counsels or suggestions charitably insinuated, 



DEGREES OF CORRECTION 209 

fall of their effect, if the subject makes no account 
of them, does not correct his faults or fulfil his office 
better, he should be admonished in private at some 
stated or suitable time. When admonishing, it is nec- 
essary to indicate to the subject his defect, or what 
is amiss in his conduct or in his work, the injury he 
does to himself, to the community, to the pupils, by 
not performing his office well, or the scandal he gives 
to his brethren, etc., and then strongly to exhort 
him to amend. 

7. Correcting with threats. When the preceding 
modes of correction fail in their effect, the culprit may 
be threatened with some penance. It may be well 
even to tell him that his faults will be reported to the 
higher superiors; and later it may be added, that ap- 
plication will be made for his removal to some other 
community, if he does not amend. There are other 
threats that may be more effective; these pertain to 
the spiritual order. Show him how he is resisting 
grace, abusing God's gifts, wanting in correspondence 
with the divine favors, omitting the good he is called 
to perform; show him also the evil and fatal conse- 
quences of his faults, which, if not amended, expose 
him to divine punishment both In this Hfe and in the 
next. This may make a deep impression on him and 
produce wholesome effects. A superior, however, 
should beware of telling a subject that he is good for 
nothing, has no vocation, is not wanted, would do well 
to leave, or that he will be compelled by all means 
to do better, etc. Such threats are insults, never ut- 
tered by a wise superior who respects himself and his 
subjects. 

8. In fine, after using, without effect, all the fore- 
going means of correction, we come to the punish- 

14 



2IO QUALITIES OF A GOOD SUPERIOR 

ments. These should be In accordance with the Rule 
or the approved customs; they should be of rare oc- 
currence, and the superior should express how pain- 
ful it is for him to be obliged to use such means to 
insure the performance of duty. 

9. Correction should be measured. David, says 
Scripture, struck the Moabites and measured them 
with a line. Thus should the superior act in admin- 
istering punishment. He should punish with meas- 
ure, weight and justice. — In the first place, the pun- 
ishment ought to be proportionate to the fault. For 
a light fault a slight penance suffices ; for a grievous 
fault, though severe, it should be less than the fault, 
for mercy and indulgence ought to predominate every- 
where. — Secondly, it ought to be in accordance with 
the spiritual constitution of the delinquent. A 
learned, wise and prudent physician never prescribes 
powerful remedies, but only mild doses to delicate 
persons. Thus must we act towards those who are 
weak in virtue, otherwise we shall discourage or crush 
them. — Thirdly, it should be imposed in a spirit of 
charity, gentleness and respect, excluding all that sa- 
vors of harshness or contempt, or is apt to hurt the 
feelings. — Fourthly, correction should be made with 
order and gradually. It is only after exhausting 
each of the preceding ways or degrees, that recourse 
may be had to the last one. 

Your great fault, brother Jean-Pierre, Is that you 
mix up and confuse everything, — scolding, admon- 
ishing, reprimanding, threatening and punishing all 
at once. You suddenly fall upon one like a water- 
spout, a stroke of lightning, upsetting, confusing, ir- 
ritating, discouraging and crushing him. It is no 
wonder, then, that your corrections. Instead of cor- 



DEGREES OF CORRECTION 211 

recting your brethren, demoralize them, infuse a bad 
spirit into them, and put the whole house into dis- 
order. Meditate on the rules I have just given you, 
follow them, and I promise you that your corrections 
will be well received, will produce most happy results, 
and that you will be loved by your brethren. 



CHAPTER XV 

HOW USEFUL THE YOUNG AND THE IMPERFECT ARE 
FOR TRAINING A SUPERIOR IN VIRTUE AND IN 
THE ART OF GOVERNING. 

To Instruct and train a religious, to impart to him 
the virtues of his state, the spirit and customs of the 
Institute, requires many years. It is evident that in 
the novitiate the education of the young religious is 
only begun or roughly sketched, and that it depends 
on later superiors to train them to become perfect 
both in virtue and in the works of the Order or Con- 
gregation. Not realizing this, the directors of the 
Little Brothers of Mary complained one day to Ven. 
Father Champagnat of the imperfections and unfitness 
of the junior brothers, and suggested that he should 
be more careful in admitting new subjects. He re- 
plied in the following terms : " Do you know the 
history of St. Brictius? I will relate it to you, that 
you may profit by it. — Brictius, from his tenderest 
youth, placed himself under the direction of St. Mar- 
tin of Tours, receiving the habit in the monastery of 
Noirmoutier. He was pretty fervent during his no- 
vitiate, but soon after became gradually relaxed, not 
only neglecting his obligations, but even committing 
great disorders. St. Martin, being informed of this, 
reproved him with a zeal worthy of himself. Instead 
of receiving this reproof with submission, and cor- 
recting his faults, Brictius was exasperated, loaded the 
saint with abuse and even threatened to strike him. 

2X2 



HOW A SUPERIOR IS TRAINED 213 

St. Martin, undisturbed, bore it all with patience, and 
began to pray for Brictius, who, however, did not 
amend. A few days later a sick man came to see 
St. Martin. " What do you want," asked Brictius. 
" I want St. Martin to cure me." " If," said Brictius, 
" you have any confidence in that fool, go, there he 
is looking at the heavens like one bereft of his senses." 
The sick man went to the saint and was cured at once. 
But this miracle, far from touching Brictius, only 
hardened him the more. St. Martin sent for him and 
said to him: "What, Brictius, do you take me for 
a fool?" But Brictius, though astonished at the 
saint's superhuman knowledge, boldly denied he had 
ever said such a thing, and continued to live in his 
disorders, and to profit by every opportunity to speak 
ill of and ill-treat the saint. He even went so far 
in this, that the other religious besought St. Martin 
to expel Brictius as scandalous and incorrigible. " If 
Jesus Christ suffered Judas to remain with Him, why 
should not I suffer Brictius near me," calmly repHed 
the saint. His meekness and charity were so great, 
that, in order not to wound these virtues, he did not 
fear to endanger somewhat his authority. He bore 
the insults of some of his religious, and would not 
allow them to be punished. Unlike many sensitive 
superiors, whose intemperate severity Is more Inju- 
rious to the good spirit of the community than profit- 
able to the regular observance and the correction of 
abuses, he was ever ready to forgive and never re- 
moved from office or sent away those who had of- 
fended him. There was not in him the least cooling 
of charity in their regard, for his kindness towards 
them was always uniform. It was only in secret 
that he grieved over their misconduct and prayed fer- 



214 QUALITIES OF A GOOD SUPERIOR 

vently for their conversion. One day, irritated by a 
kind admonition of the saint, Brictius insolently re- 
plied: "It ill becomes you to find fault with the 
conduct of one like myself, who have spent my whole 
life in the exercises of a religious community, whilst 
you, who spent the better part of yours in the licen- 
tiousness of the camps, are now trying to deceive us 
by your chimerical visions." Instead of punishing his 
disciple for this unpardonable insolence, the saint be- 
took himself before the Blessed Sacrament, and spent 
there the whole night in praying for the conversion of 
Brictius; and this he did with such fervor, that our 
Lord said to him : " Martin, I grant thy prayer. 
Not only will Brictius change his life, but he will be 
thy successor in the see of Tours, and will shine by 
the splendor of his virtue." All this came to pass. 

This anecdote teaches us that a superior must not 
lightly judge, and much less condemn his subjects, if 
he does not wish to expose himself to reject and ruin 
souls chosen by God Himself. If St. Martin had 
listened to his natural feelings, or yielded to the un- 
enlightened counsels of his advisers, and expelled Bric- 
tius, he would have rejected a saint and probably de- 
prived Tours of one of its most illustrious bishops, 
and himself of the merit and glory of winning to 
God a soul, which, in its turn, won so many others. 

The diamond, before being cut and polished, seems 
to be only a worthless stone. Those who ignore Its 
value, despise and tread It under foot, and would not 
deign to pick It up. But the wise lapidary carefully 
seeks It, and cheerfully devotes much time and labor 
to cut and polish It. How many young persons of 
excellent talents and abilities, how many choice souls 
are, like the diamond, concealed under a mass of de- 



HOW A SUPERIOR IS TRAINED 215 

fects ! If they fall into the hands of an inexperienced 
superior, they risk being misjudged, rejected or for- 
ever ruined. Just as the diamond, the hardest of 
stones, is also very brittle, so also such souls may easily 
be crushed, thrown out of the right path and placed 
in danger of perdition. 

St. Joseph Cupertino, at the age of seventeen years, 
sought to be admitted among the Franciscans, with 
whom he had two uncles. They refused his request 
under the pretext that he had not finished the pre- 
scribed course of studies and had very poor talents. 
After much entreaty the Capuchins admitted him; 
but among them he underwent much ill-treatment. 
The very favors God bestowed on him, not being 
looked upon in their true light, for they were min- 
gled with his many defects of character, drew con- 
tempt upon him. Being always absorbed in con- 
templation, he appeared dead to all things, and was 
believed to be devoid of energy and understanding. 
As refectorian, he would let the plates and dishes fall ; 
being reproved for setting on the table brown instead 
of white bread, he declared he could not distinguish 
one kind from another. As he took no care of his 
health, and would kneel wherever the spirit of God 
seized him, his knees were covered with painful tu- 
mors. He was, therefore, judged to be weak in 
health, slow at work, very awkward and wanting in 
sincerity, and was dismissed. What a humiliation 
for the servant of God, and what folly on the part 
of the superiors ! God Himself undertook His serv- 
ant's defense, for he was admitted into another con- 
vent of the same order, where he gave such proofs 
of humility, obedience and mortification, that he soon 
drew to himself the attention and hearts of all. He 



2i6 QUALITIES OF A GOOD SUPERIOR 

prosecuted his studies, received holy orders, was a 
priest according to God's heart and a holy religious. 
He was beatified in 1753 and canonized in 1767. 

We shall be so much the more inclined to be re- 
served in judging a subject whose vocation seems 
doubtful, if we remember that even saints can be mis- 
taken in this important matter. St. Paul refused to 
keep Mark as the companion of his apostleship, be- 
cause, having abandoned St. Paul in a mission, Mark 
seemed wanting in constancy. St. Barnaby was more 
indulgent; taking Mark's defense, he tried to excuse 
him and besought the great apostle to forget his 
wrong-doing. Being unsuccessful, he took Mark 
with him, and Mark became an apostle full of zeal 
and constancy. He wrote the Gospel that bears his 
name, founded the church at Alexandria, was its first 
bishop and suffered a glorious martyrdom for Jesus 
Christ. St. Barnaby's spirit of indulgence and char- 
ity gave the Church an Evangelist, a martyr, a great 
saint. 

There was In the Jesuit house In Rome a young pos- 
tulant extremely light-minded, who, not content with 
playing tricks on his fellows, was wont to make fun 
of St. Ignatius himself on account of his lameness, 
which he delighted in mimicking to amuse his com- 
panions, and perhaps even to hurt the holy Founder's 
feelings. Sometimes seeing the saint going some- 
where or upstairs, he would throw pebbles in his way 
to make him fall. In all this there was more childish- 
ness than malice; yet the Fathers were greatly dis- 
pleased and spoke of sending him away. But St, 
Ignatius possessed the peculiar gift of discerning 
spirits. His penetrating glance had recognized in the 
postulant a hidden rich fund of virtue and talent un- 



HOW A SUPERIOR IS TRAINED 217 

der youthful pranks, which could be corrected by age 
and education. Hence he took the part of the giddy 
youth, saying: "Let little Francis alone, for he 
will later on become a brilliant subject and a holy 
religious." One day meeting Francis full of mirth, 
and perhaps concocting fresh mischief, he called him 
and said to him kindly: " Francis, you are always 
laughing." As the boy hung his head down, ex- 
pecting a scolding, the saint said to him: " You are 
right, my boy, in being happy; go, be cheerful, pre- 
serve a holy joy and with all this be good." This 
giddy youth later on became the famous Father Rib- 
adineira, the author of the celebrated Lives of the 
Saints and of the Life of St. Ignatius Loyola. 

The history of St. Brictius teaches us a truth we 
cannot too often recall, — that imperfect religious are 
necessary in a community in order to exercise the vir- 
tues of the good. Order and holiness are preserved 
only by opposition and struggle. Nature sustains 
Itself by the continual combats of the elements of 
which It Is formed. The ocean, for Instance, sub- 
sists by Its ebb and flow and the battle of its waves 
clashing with one another without destroying each 
other. Were the sea always calm, its waters would 
become corrupt and be turned into a sewer which 
would Infect the whole world. 

" The good," says St. Augustine, " would soon 
cease being so. If they were not sustained and strength- 
ened by the wicked who contradict and persecute 
them." A virtue, to be real, must pass through the 
crucible of contradiction. Take away from Joseph 
the malice and contradiction of his brothers, the cal- 
umny of Putlphar's wife, and you deprive the pa- 
triarch of all his virtues, of all his glory. St. Bernard 



2i8 QUALITIES OF A GOOD SUPERIOR 

considered the mingling of the good and the bad as 
so necessary, that, if there were a religious house lack- 
ing an imperfect member, such a one should be pur- 
chased at his weight in gold; for it is the contradic- 
tions of the wicked which render the virtues of the 
good, strong, persevering, and secures for them num- 
berless merits, a rich crown, and incomparable glory. 

Why does God permit that there be imperfect and 
sometimes even vicious religious in a community of 
saints? For the same reason that He gave Cain to 
Abel, Ismael to Isaac, Esau to Jacob, Absalom to 
David, Judas to Jesus Christ, false brethren to St. 
Paul. " The wicked are to exercise the virtue of 
the good, and to preserve It," says St. Francis de 
Sales, *' as thorns are used in making hedges to pro- 
tect the wheat fields and plants against the ravages 
of animals." 

The history of St. Brictius teaches us also that Im- 
perfect religious are very useful to superiors to cor- 
rect them of their defects. Plutarch says : " A man 
will never become truly virtuous, and will never cor- 
rect his defects unless he has a sincere friend or a 
great enemy." The superior has, as friends, all the 
good religious of his community; but, it Is to be 
feared, they are apt to see only his virtues and good 
qualities and sound only his praises. The Holy 
Ghost warns us that those who praise and flatter us 
lay a snare for us and expose us to be lost, for they 
cause us to be satisfied with ourselves, and thus our 
defects remain concealed from us. But the wicked 
publish our defects, and constantly rebuke us on ac- 
count of them, and thus oblige us to correct them. 
This manifestation, though displeasing and painful, 
is profitable and, In some manner, necessary. 



HOW A SUPERIOR IS TRAINED 219 

In confiding to us very imperfect subjects, God 
wishes, in some way, to compel us to reform our own 
selves. As He gave the Jebuseans to the Israelites 
to serve them as lances in their side, to pierce them If 
they wandered from the divine law and compel them, 
as it were, to keep It faithfully, so also does He act 
towards superiors. He makes use, for Instance, of 
that brother who Is spiteful, melancholic, always an- 
swering back, cross-grained, peevish, fault-finding, a 
tell-tale, to oblige you to watch over yourself, to be 
regular and give good example. Your very obliga- 
tion to correct the defects of your subjects, happily 
compels you to correct your own; for how can you 
venture to reprove others, if you are guilty of the 
same faults and subject to the same vices ! " Is there 
no reason to fear," says St. Jerome, " that the sub- 
jects will say to you: ' Why do you not yourself do 
what you say to me? Whence comes It that you 
wish to correct in me a defect which you allow in 
yourself? ' " 

Even the good food we eat may not ward off dis- 
eases that need remedies to be healed. This superior 
daily takes good solid food, — meditation, holy Mass, 
spiritual reading, frequent reception of the sacra- 
ments, etc, — which enables him to acquire solid vir- 
tue, and yet does not free him from certain defects, 
from many faults, which are the consequence of hu- 
man frailty. It Is to free him from these that God 
gives him that brother who answers Impudently, grum- 
bles, blames, criticizes, and finds nothing good In his 
superior's conduct. O poor superior, bear with this 
brother, and you will get rid of the rust of your 
defects, you will be purified of your dally faults and 
will correct what Is disagreeable In your own char- 



2 20 QUALITIES OF A GOOD SUPERIOR 

acter. You should, then, cherish him, and thank 
God for having given you so valuable a treasure. 

Imperfect religious are necessary to a superior to 
preserve, exercise and perfect his virtues. " An an- 
gel of Satan buffeted me," said St. Paul. If a regu- 
lar, fervent, truly virtuous superior were always 
obeyed, respected, revered, and had in his subjects 
only admirers of his virtues, he would end in becom- 
ing puffed up and conceited, and vanity would injure 
and spoil all his works. To preserve him from so 
great a misfortune, God gives him an angel of Satan, 
that is, a brother full of defects, who has nothing 
religious about him but the habit. To train, support 
and correct such a one, the superior is daily obliged to 
perform numerous acts of charity, patience, meekness, 
self-denial, and thereby he is enabled to preserve, in- 
crease and perfect his virtues. If you take away that 
angel of Satan, that wicked brother, as you call him, 
you will deprive that superior, as well as the other 
members of the community, of the occasions of mak- 
ing progress In perfection. If David had had no 
other son than Solomon, many of his virtues, and 
among these the most heroic, would never have come 
to light and be for us a subject of admiration and 
imitation. It was Absalom who made David per- 
fect according to the heart of God. It was not his 
sheep that fitted him to be king, but the bears and 
lions he overcame, Goliath, whose head he cut off, 
and Saul whose hatred he bore with such patience, 
meekness and fortitude. 

When St. Bernard performed his first miracles, his 
uncle and his brother who belonged to his community, 
incessantly persecuted him and accused him of great 
rashness and presumption. Their reproaches often 



HOW A SUPERIOR IS TRAINED 221 

drew tears from his eyes and covered him with shame 
and confusion; but, as his historian observes, God 
had raised them up to safeguard the holy abbot's hu- 
mility and modesty, to prevent him from yielding to 
pride on account of the heavenly favors so abundantly 
bestowed upon him. 

Imperfect and inexperienced superiors cannot bear 
excentric and wrong-headed subjects; they make every 
effort to get rid of them, believing that, if they do, 
they will then be able to effect great things. This 
shows their weakness of mind, their want of charity, 
their lack of solid virtue, the large fund of their self- 
love, and, moreover, that they are not faithful to 
God. He gives them those imperfect and faulty re- 
ligious to exercise their charity, to train them to pa- 
tience, to cause their virtues to shine, to guard and 
protect them by mortifying their self-love and their 
sensitiveness, and now these superiors are blind to 
all these designs of God In their behalf, and cannot 
see or suffer their Imperfect brethren, and leave noth- 
ing undone to get rid of them! If they only knew 
the great benefit such brethren confer on them, they 
would kiss their feet and love them as the apple of 
their eye ! When his followers wished to drive away 
or kill Semei for cursing and slandering him, David 
took his part, saying: " Let him alone, that he may 
curse as the Lord hath bidden him. Perhaps the 
Lord may look upon my affliction and the Lord may 
render me good for the cursing of this day" (2 
Kings 1 6. 1 1, 12). 

But a superior will object: " My other brethren 
are angels, and If you take away that obstinate, ex- 
centric, peevish, lazy brother, we shall have a heaven 
In our community." Are you sure of this? What 



222, QUALITIES OF A GOOD SUPERIOR 

else Is heaven on earth than the practice of the vir- 
tues? And how will you practise them, if that sloth- 
ful, indocile, excentric subject is removed? The oth- 
ers afford you no occasion of suffering and merit; he 
alone enriches you with merits; the others enable you 
to live quietly, in an inglorious peace; he alone pro- 
cures you a sweet and glorious peace after the com- 
bat, the unspeakable satisfaction of having triumphed 
over your self-love, the consolation of having van- 
quished yourself, of having practised numberless acts 
of charity, patience and meekness. Love, then, this 
brother, and daily thank him for the important serv- 
ices he renders you. Do you know what the life of 
a superior is? It Is a constant martyrdom. Which 
are the Instruments of his pains, and who a^e the au- 
thors of his torments, of his cross? Not the good 
religious exhaling before him the perfume of their 
virtues and showing him only good actions performed, 
but the wicked, the rebellious, the unruly, who are 
constantly exercising his patience and forbearance; 
they are the instruments of his martyrdom and the 
occasion of his merits. " The good," says St. Ber- 
nard, " carry the superior, but it belongs to the supe- 
rior to carry, and still more to support, the bad reli- 
gious till they become good." 

What Is It to be superior? It Is to drink daily 
from the chalice of Jesus Christ. This Is why He 
asked St. James and St. John who sought the first 
places In His Kingdom: " Can you drink of My chal- 
ice? If you can, and have enough virtue for this. If 
you love the cross sufficiently, it Is well; you may be 
superiors. But If you abhor suffering, If you dread 
contradiction and shrink from crosses and martyrdom, 
beware of aspiring to the office." 



HOW A SUPERIOR IS TRAINED 223 

Imperfect religious are necessary for a superior, to 
unite him to God and enable him to acquire great 
merits. St. Paul said: " I am a debtor to the Greeks, 
to the barbarians," etc. He does not say: " I am a 
debtor to the just, to the saints, to good and pious 
Christians, but to the barbarians, that is, sinners, hard- 
ened souls, wills that are rebellious and difficult to 
subject to the yoke of virtue. Such souls had given 
St. Paul much trouble, had furnished him with count- 
less occasions of practising the most heroic virtues, 
and thereby enabled him to gain an immense weight 
of glory. Hence he called himself their debtor. 
Every good superior can say with St. Paul : " I am 
a debtor to the barbarians, to those religious who are 
whimsical, cross-grained, ill-humored, spiteful, stub- 
born, indocile, uncharitable, worldly-minded, because 
they have greatly exercised my patience, and cost me 
much to train and bear them, to subject them to the 
Rule." 

" Come," says the Holy Ghost to the faithful soul, 
to the good superior, " and I will crown thee with 
dragons, lions and the monsters of the deep and those 
hidden in mountain caves." Why will he not crown 
him with angels and just souls? Because there is no 
great merit in such a crown, since it required no great 
sacrifice from him. One man would easily govern 
thousands of angels, but without effort and also with- 
out special merit. But how difficult and meritorious 
it is to govern men full of faults ! It is a superior's 
glory and merit to lead such men, to convert them, 
to render them virtuous, to turn them into so many 
brilliant stars and precious gems of his crown. 

In fine, imperfect religious are necessary to give 
experience to the superior and to train him in the art 



224 QUALITIES OF A GOOD SUPERIOR 

of governing. If every one would faithfully perform 
his whole duty, there would be no difficulty in gov- 
erning a community, or even a whole religious Order 
or Congregation, for then the superior would need 
only eyes to see and praise the good performed by his 
brethren. When the sea .is calm and the wind favor- 
able, it is easy to pilot the vessel. It is especially 
when there is a real storm that there is need of a good 
and able pilot to steer the vessel safely to its destiny. 

" The superior," says St. Francis de Sales, " is 
not so much for the good, who faithfully perform 
their duty, but for the imperfect, the unruly, who 
need to be stirred up, restrained, watched and cor- 
rected." St. Peter, being hungry, wished to eat: 
" He saw heaven opened, and a certain vessel descend- 
ing, as it were a great sheet, let down by the four 
corners from heaven to the earth, in which were all 
kinds of four-footed beasts and creeping things of the 
earth and fowls of the air; and a voice said to him: 
Kill and eat" (Acts. lo.ii, 12). Heaven did not 
give St. Peter well-prepared meats, preserves, honey, 
sweetmeats, etc., but only wild, disgusting beasts, say- 
ing, " Kill and eat," that Is, kill the imperfections of 
your subjects, destroy their defects, butcher the mon- 
sters of their passions. Immolate their vices, eat them, 
that is, direct them in the glowing heat of your char-- 
Ity, in the holy ingenuity of your zeal. It is by chang- 
ing wolves into lambs, serpents into doves, that you 
will be the representative of Christ, the shepherd of 
His sheep, and prove yourself a worthy, good supe- 
rior, a man fit to lead and save souls. 

In fact, had you all the talents In the world, all 
the science of the angels, you are not yet a good 
superior, but even a failure, If you know not how 



HOW A SUPERIOR IS TRAINED 225 

to support the imperfect, correct the rebelHous, sub- 
ject the unruly to the yoke of the Rule, and to derive 
advantage from those possessed of poor talents and 
of weak virtue. It is easy to put a bad subject out 
of the house; a. policeman can do it for you; but to 
reform him, to inspire him with the love of the 
Rule, to attach him to his vocation, to impart to 
him the religious spirit, to bring him forth to Jesus 
Christ, to cause him to walk in the way of perfec- 
tion, without deviating to the right or to the left, 
in spite of his defects of character, of his weak reason, 
of his wretchedness, is the work of a saint, of a strong 
mind and will, of a worthy superior. 

When the superior has instructed, admonished, cor- 
rected and borne with his subjects, has he accom- 
plished all justice, that is, performed all his duties 
towards them? No; the most important remains, — 
to pray for them. He ow^es the help of his prayers 
to all his subjects, but especially to the more imper- 
fect, for they have greater wants. He should pray 
in a special manner for the incorrigible, for prayer is 
often the only means by which their souls can be won 
to Jesus Christ. In the superior's mouth prayer is 
all-powerful for his subjects. See St. Martin praying 
for Brictius, and hear God answering him : " I grant 
thy prayer; he will become a good religious, a holy 
bishop, thy successor in the see of Tours." 

When St. Anselm was elected prior to the Abbey of 
Bee, a young religious, named Osborn, jealous of 
Anselm's promotion, was seized with a violent hatred 
towards him, and profited by every occasion to vent 
his rage against him. Anselm replied only by meek- 
ness, kindness and indulgence. Many a time did 

Osborn load him with abuse, and, seeing the saint 
IS 



226 QUALITIES OF A GOOD SUPERIOR 

insensible to this and still more kind and obliging, 
he became furious and said to him : " Have I not 
done you enough harm to disgust you with this mon- 
astery?" "Brother," replied Anselm, "whatever 
you do to me, you may be sure that you will never 
prevent me from loving you and doing you good. I 
fear not ill-treatment; nothing in you displeases me, 
except the evil you do." As he gained nothing by 
his charity, Anselm had recourse to our Lord, and 
ardently implored from Him Osborn's conversion, un- 
til he obtained it. One morning as he was finishing 
his prayer for him, which had lasted all night, during 
which he had not ceased praying: "O Jesus, have 
mercy on brother Osborn's soul;" Osborn, suddenly 
moved and changed, came to cast himself at his feet, 
begging pardon, promising to lead a new life, and 
to give him henceforth as much consolation as he 
had previously caused him pain. St. Anselm raised 
him up, embraced him, trained him to a life of virtue 
and made a saint of him. Not long after Osborn 
died as a predestined in Anslem's arms, saying: 
" Father, to you I owe my salvation." 

When you have subjects who do not correspond to 
your care, when your charity and zeal have exhausted 
their Ingenuity in vain, do like St. Martin and St. 
Anselm, have recourse to prayer, and God will give 
you what you could not obtain by any other means. 



CHAPTER XVI 

the superior should foster, prepare and pre- 
serve vocations 

Section i. Preparation of Vocations. 

There are three certain truths regarding vocation. 
— First, no one is here on earth to remain idle. 
Hence there is destined for each one a certain work, 
a series of functions, a state of life; — secondly, no- 
thing happens by chance; Divine Providence governs 
all things, even the most insignificant, and much more 
so the more important; hence there is for each one 
a vocation, from God; — thirdly, each one's educa- 
tion, therefore, should prepare and fit him for his 
vocation. 

Vocation comes from God, who alone may give it, 
since He alone can confer the necessary disposition, 
talents and graces for a vocation. The great secret 
of predestina'tion rests principally on the choice of a 
state of life. This choice is the great means God has 
prepared from all eternity for the salvation of His 
elect; such is the teaching of St. Alphonsus and of the 
masters of the spiritual life. On fidelity to the grace 
of vocation generally depends one's whole life, — all 
the good and evil with which it is filled. Hence each 
one's welfare, both temporal and eternal, is at stake 
in the choice of a state of life. Teaching religious 
and their superiors should particularly interest them- 
selves in the vocation of their pupils, especially in 

227 



228 QUALITIES OF A GOOD SUPERIOR 

those who are called to the sublime dignity of the 
priesthood, or to the religious state, — the greatest 
grace in this life after baptism and the true faith. 
Those called to either of these states cannot, without 
extreme difficulty, save themselves out of them, nor 
can those not called intrude themselves into either of 
these states and expect God's blessing therein; such 
persons risk doing great injury, not only to their own 
souls, but also to the Church of God. — Hence it is 
well to know how to discern such vocations. The 
following are some of its marks : — A supernatural at- 
traction, fitness as to talents and health, inclination 
and earnest desire, constant piety, a regular and virtu- 
ous life, pure morals, a good and firm character, a 
good judgment, a docile disposition, favorable oppor- 
tunities of preparation or of being received. When 
such a pupil is known, he should be induced to pray 
daily to God for light to know his vocation, and for 
the strength and graces needful to correspond with 
God's designs; to approach frequently the sacraments 
of penance and the Holy Eucharist; to read good 
books suitable to nourish such a vocation and 
strengthen his good dispositions. He ought to be 
removed as much as possible from evil companions 
and influences, and be induced to settle so important 
a matter with his confessor; and, if the latter decides 
in favor of such a vocation, he should be directed to 
obtain his parents' permission and help to make the 
due preparation of study, etc., for said vocation. In 
fine, he should be inspired with a tender devotion to 
the Blessed Virgin, consecrating himself to her, and 
often recommending to her his vocation. 

No work of zeal is more pleasing to God than to 
favor such vocations. He who promotes them will 



CONCERNING VOCATIONS 229 

share in all the good they will produce. St. Stephen, 
by obtaining through his prayer that Saul should be 
turned into the Apostle St. Paul, shared in the con- 
version of many nations. St. Ignatius, in winning St. 
Francis Xavier, gained and converted numberless pa- 
gans in the Indies. To procure for the Church a 
good priest, a holy religious, is a work beyond all 
price. 

Section 2. Preservation of Vocations. 

Many are the complaints about the scarcity of 
good vocations, and all kinds of ingenious means are 
resorted to by some superiors of communities to se- 
cure or obtain vocations. Some of these means being 
worldly, will not be accompanied with God's bless- 
ing, nor do they usually secure really good and desir- 
able vocations coming from God. There is an in- 
fallible means of obtaining these, and that is — care- 
fully to preserve and solidify the vocations you al- 
ready have. It is God who calls souls to the religious 
life, it is He who, as it were, leads them by the hand 
into those communities where they can and will sanc- 
tify themselves. Without this means all others, in- 
cluding, countless prayers and Masses, will not result 
in success, in securing choice yocations, which con- 
stitute the prosperity and glory of an Institute. God 
does not send chosen souls to degenerate communities. 
The more perfectly an Order, Congregation, or com- 
munity fulfils its end, the more good subjects will it 
draw to itself. It is to those Orders, etc., in which 
fervor, regular observance, the religious spirit have 
been better preserved, that God sends choice voca- 
tions, holy souls upon whom He has special designs 
of mercy, and whom He intends to use as instruments 



230 QUALITIES OF A GOOD SUPERIOR 

for His glory. One such soul is more valuable than 
thousands of tepid religious. 

To preserve vocations, to train young religious to 
solid virtues, to impart to them a strong cast of char- 
acter, to make of them holy religious, is a difficult 
work that only a saint can well perform. Hence the 
higher superiors must consider it a strict duty to en- 
trust their subjects only to religious of solid virtue and 
filled with the spirit of their state. This is the surest 
means of obtaining from God a sufficient number of 
choice vocations. 

Experience shows that the young preserve all their 
life long the principles first imparted to them. To 
make this truth clear, St. Jerome uses two compari- 
sons. " The wool, once dyed, never wholly loses 
the first color imparted to it. An earthen vessel re- 
tains a long time the taste and odor of the first 
liquid put into it. In like manner," he adds, *' the 
first impressions, the first lessons, the first examples 
received by a young religious are never effaced." If 
they proceed from a holy master (or mistress), they 
will become fruitful seeds of virtue and a solid foun- 
dation of holiness for the young religious, just as 
they would be germs of tepidity, principles of evil, 
producing fruits of death, if they were erroneous or 
bad. The father is reproduced in his child, and inoc- 
ulates him with all his good or bad qualities; a teacher 
does the same to his pupils; hence the adage: "As 
the father, so the son; as the master, so the disciple." 
— It is in the hands of their first superior that the 
whole success of the ascetical training of young re- 
ligious and their whole future are placed. This is a 
capital work for an Order, etc., an immense task for 
superiors, and may they realize its vast importance ! 



CONCERNING VOCATIONS 231 

Section 3. Instructions and Principles to be 
Imparted to Young Religious. 

The better a man understands his vocation, and 
realizes its excellence, advantages and obligations, the 
more virtuous he will be, the greater the efforts and 
sacrifices he will make to correspond to God's designs 
and acquire the perfection to which he is called. The 
first thing necessary to render the vocations faithful 
and to preserve them, is to impart to the young reli- 
gious solid religious instructions, firm principles as 
to their vocation and often to recall to them the fol- 
lowing points contained in the four ends God pro- 
posed to Himself in establishing the religious state. 

I. To raise up saints in His Church. For this 
purpose God grants to the privileged souls He calls 
to this holy state a more abundant redemption on 
earth and a greater glory in heaven. The religious 
state is, then, a school of holiness. Religious orders 
are established not only to render salvation easier, but 
to form saints. This object of Divine Providence was 
one day clearly manifested to St. Francis de Sales. 
In a mysterious vision he beheld an innumerable mul- 
titude of persons filling an immense valley, and, at 
the same time, heard a voice saying: " My servant 
shall have all these children; they are members of his 
Order, a troop of elect; I will that they all be saints." 
These consoHng words were intended for the Order 
of the Visitation, which the holy prelate was then 
founding. We may assert, without fear of deception, 
that God has the same merciful views concerning all 
religious Congregations, for they are instituted to 
form saints. " The religious state," says St. Thomas, 
" is a school in which all the pupils are taught to be- 



232 QUALITIES OF A GOOD SUPERIOR 

come perfect." Everyone entering It should sincerely 
and firmly propose to remain In It and become a 
saint. 

2. To make of all religious imitators or copies of 
Jesus Christ, and for this end to lead them to perfec- 
tion, to sanctity, by the love and more perfect Imita- 
tion of His divine Son. — Three virtues embrace all 
the other virtues of Jesus Christ, and form His dis- 
tinctive characteristic, — poverty, chastity, and obedi- 
ence. Such also are the characteristic traits of reli- 
gious, such their peculiar form. But besides these 
great virtues, constituting the elements of a perfect 
life, the religious orders endeavor to reproduce a 
fourth virtue of our Saviour, the imitation of which 
is their secondary and special end. One order strives 
to continue His contemplative life, another. His apos- 
tolic life, a third. His charity towards the sick, a 
fourth. His most tender love for children. God has 
divided, so to speak, the virtues of His Son between 
all the various religious families, saying to one: " You 
by your austerities, shall revive His penance :" to 
another: "You shall perpetuate His humility;" to a 
third: " I charge you to retrace His zeal for the sanc- 
tlfication of the children." Hence, to correspond 
with this design of God, a religious should — study 
Jesus Christ In a particular manner, read His life as- 
siduously, and works treating of His mysteries, of 
all He did and suffered for man's redemption, medi- 
tate daily on His life, sufferings, virtues, benefits, 
strive to regulate his actions and whole conduct in 
accordance with those of Jesus Christ, to Imitate Him, 
to acquire His spirit and become perfect In the virtue 
which is the secondary and special object of his Insti- 
tute. 



CONCERNING VOCATIONS 233 

3. To form a court of honor, 2i choice society, spe- 
cially devoted to love, praise, thank and serve the 
divine Saviour, and by constant homages to indemnify 
Him for the indifference and ingratitude of the rest 
of mankind. The love of Jesus Christ ought, then, 
to be the great virtue of religious. " It is their 
duty," says St. Bernard, " to love Him without 
bounds." God chooses them to be as seraphs on 
earth, to burn unceasingly with divine love, like the 
fire prescribed in the Old Law : '* This is the perpetual 
fire which shall never go out on the altar" (Levit. 
6.13). That fire is the sacred fire of the love of 
Jesus, " which," says St. Gregory, " should burn day 
and night in the heart of every religious as on its own 
peculiar altar." The three great furnaces of divine 
love are, — the Crib, the Cross, the Altar. The 
Blessed Sacrament, including also the Crib and the 
Cross, should be the magnet of religious, for it was 
instituted especially for them. They should, then, 
keep Jesus Christ company, adoring, honoring, thank- 
ing Him and making atonement for all the outrages 
offered Him in the Sacrament of His love. The 
Blessed Sacrament Is a river of grace constantly flow- 
ing into the souls of religious through holy Mass, 
frequent Communions and visits assiduously made to 
Jesus Christ. It is the talent specially entrusted to 
religious; he who does not derive profit from It, de- 
serves not the name of rehgious. 

4. To form all religious into apostles, and, by this 
means, to cause Jesus Christ to be known and loved, 
and to win to Him the hearts of men. To raise up 
saints, to form apostles, such is the end of the reli- 
gious vocation. This naturally requires of each one 
that is called, a burning zeal for his own perfection 



234 QUALITIES OF A GOOD SUPERIOR 

and for the salvation of those for whom he is des- 
tined to labor. A religious wanting in this twofold 
zeal will never be happy. The reason is clear, for 
since he entered religion for these two objects, the 
better he fulfills them, the happier, the more contented 
he is in his state ; the more he neglects them, the more 
unhappy and dissatisfied he is. He who does not 
faithfully strive to fufil both objects, has no business 
in a convent, and it may be asked of him, why does he 
continue to remain in it. 

All this shows how important it Is to teach the 
young religious to understand and appreciate the ex- 
cellence of their vocation, and God's designs In calling 
them to the religious state. This choice, this voca- 
tion Is a singular favor requiring an eternal gratitude 
from those on whom it is bestowed. If they do not 
appreciate its value, they are guilty of gross ingrati- 
tude and are unworthy of the grace of perseverance, 
for, says St. Bonaventure, " he who will not acknowl- 
edge the goodness of Him who calls him to the glory 
of the religious life, becomes thereby unworthy of the 
fruits of that sublime vocation." And also the reli- 
gious who does not highly esteem his vocation, and 
remains in it with sadness, disgust and regret, dis- 
honors, as much as in him lies, God who has called 
him, and exposes himself to dire punishments, — to 
being forsaken by God and deprived of grace, and to 
the loss of his vocation, usually followed by a life of 
misery and an eternity still more wretched. 

The esteem we have of our vocation is always the 
measure of the efforts and sacrifices we make to pre- 
serve it. Hence Ven. Father Champagnat was wont 
to ask his younger brothers: " Do you esteem your 
vocation? Do you realize what God has done for 



CONCERNING VOCATIONS 235 

you and how much He loves you? Do you fre- 
quently thank Him for having withdrawn you from 
the world?" The knowledge of God's gifts and 
gratitude therefor are powerful means of preserving 
us in our vocation. Ingratitude, on the other hand, 
causes us to lose it. He would often impose as a 
penance, or recommend as a pious practice, the reci- 
tation of the Gloria Patri, the Magnificat and other 
prayers to thank God for the grace of the religious 
vocation. 

The remembrance of the ends of the religious state 
and our object in leaving the world are well calcu- 
lated to inspire us with a generous and holy zeal for 
our perfection. This means was very familiar to 
St. Bernard, for he would daily ask himself: " Ber- 
nard, why hast thou come here? Why hast thou 
left the world?" A few moments of reflection on 
this question sufficed to rekindle his fervor, revive 
his piety and cause him to make rapid strides on the 
road to sanctity. The same question will produce 
similar effects in all who seriously ask it of themselves 
and ponder over it, for how many reflections and reso- 
lutions will it not bring forth, if seriously meditated 
on. — Brother N., why didst thou come here? — 
It was not to return home after a short time and give 
my family and friends a sad example of unfaithful- 
ness and inconstancy. It was not to become learned, 
for, besides mere learning being only vanity, I could 
have acquired that in the world. It was not to re- 
main idle, to lead an easy and comfortable life, to 
have everything in abundance, to have all my wants 
supplied, for the religious life is a life of sacrifice, 
and is not intended for sensual souls; it was not to 
do my own will, to be the master of my actions and 



236 QUALITIES OF A GOOD SUPERIOR 

conduct; it was not to acquire honors, to be superior, 
to govern others; it was not to live in tepidity, to 
be merely an ordinary good Christian; it was not to 
imitate the imperfect, the careless and slothful reli- 
gious, who break their Rule and disgrace their state ! 
— Brother N., why didst thou come here ? — To flee 
the dangers of the world, to shun sin at every cost; to 
do penance, to repair the past, to immolate myself 
to God; to praise God, pray to Him, meditate seri- 
ously on His holy law. His perfections. His benefits, 
to love God without bounds, to live in continual fer- 
vor; to suffer, to imitate Jesus Christ in a special 
manner and carry my own cross after Him; to prac- 
tise as perfectly as possible charity and zeal, and to 
spend my life in serving my brethren, in winning souls 
to God, in accordance with the Rule and holy obedi- 
ence; to become a saint, — neither more nor less. 

He who makes such reflections cannot refrain 
from exclaiming: " O my God, have I hitherto done 
this? If I have not yet lived as I should, to-day I 
begin, to-day I set myself earnestly to work at my 
sanctification." 

But to insure the fruit of such principles, the supe- 
rior should, before all, strive to enlighten and form 
the conscience of the young religious, and to inspire 
them with an extreme horror of sin. A good con- 
science is a priceless treasure; it is the fittest quality 
to lead a soul to holiness. The predominant dispo- 
sition of all the saints is the dread of sin, and their 
daily resolution is to shun it at any and every cost, 
their favorite exercise is to combat it everywhere, both 
in themselves and in others. 

Uprightness, sincerity, love of truth are marks of 
beautiful souls, of a good conscience. Duglicity is 



CONCERNING VOCATIONS 237 

the characteristic of all the reprobate. There is noth- 
ing to be expected from one who has this sad defect; 
if it is distinctively marked, it will, sooner or later, 
result in some catastrophe. Evil habits, profanation 
of the sacraments and vows, the giving up of voca- 
tion, and disgraceful scandals are the usual fruits of 
duplicity. God never allows an upright soul to fall 
into such abysses. 

Another quality that should be grafted on a reli- 
gious is a filial spirit towards his superiors and devot- 
edness to his Institute. As holiness is nothing else 
than the entire gift of one's self to God, this filial 
spirit and devotedness is so much the more perfect as 
the religious is more virtuous. Holiness is a recipro- 
cal gift between God and the soul. 

1. Holiness is a gift of God to the soul. To save 
and sanctify souls God the Father gave His own 
beloved Son, and God the Son devotes Himself wholly 
to man and gives him His labors and examples. His 
sufferings, His blood and His life. He daily bestows 
on him His graces, His sacraments. His sacred body, 
His spirit and His merits; He places the angels and 
saints at his service; the more holy a man becomes, 
the more benefits God confers on him, or rather, the 
more He abandons Himself to man and places Him- 
self at his disposal. 

2. On the part of man holiness means the giving 
of himself to God. The religious, for God's sake, 
gives up or forsakes the goods of the world, his 
family and all that is dear to him on earth. To God 
he gives his liberty, his will, his labors, his talents, 
his time, all his life. Every day he offers himself 
to God and all he has and all he does. It is evident 
that the more unreserved this gift, the more perfect 



238 QUALITIES OF A GOOD SUPERIOR 

also the religious. On the contrary, the more the 
religious retains of the dominion over himself, his 
will and his actions, the more he is taken up with him- 
self and his relatives, and the world, the less holy he 
is. Too great an attachment to one's family, to 
long inordinately to see and visit them, is ruinous to 
the religious spirit, of which the foundation consists 
in forsaking and detaching one's self from every- 
thing on earth in order to cling to God alone. He 
who worries about his future, his studies, his health, 
his comforts, who desires certain employments, is dis- 
pleased in those that serve to immolate nature and 
require the practice of humility and self-denial, such 
a one takes back the gift he made of himself to 
God, and nails himself to the pillory of imperfection, 
and tepidity; renders himself unhappy, ruins, at one 
and the same time, the filial spirit, the spirit of devot- 
edness, the religious spirit itself. Such a one be- 
longs to himself, but not to his Institute nor to God, 
and is an incumbrance to his superior. The religious 
should not be left to care for himself, but should 
be dependent on his superior. He should consider 
himself as the property of his Institute, and allow 
his superiors to dispose of him as may seem fit to 
them, without consulting him or his wishes. He 
should be in their hands as an instrument that has 
no other use, no other motion than those proceeding 
from its holder. Such is the spirit that should be 
grr.fted, as it were, on young religious, if we wish 
them to be faithful to their holy vocation. 

" Seek first the Kingdom of God and His justice, 
and all the rest shall be added unto you " (Matt. 6.33). 
These divine words, addressed to all Christians, 
should more specially serve as a rule for religious. 



CONCERNING VOCATIONS 239 

Strictly speaking, a person enters a religious com- 
munity, not to do certain things or devote himself 
to certain employments, such as teaching, the nurs- 
ing of the sick, missionary labors, but to become a 
saint! The labors and employments are only acces- 
sory, and should never take the place of the principal 
object — the care of one's perfection and sanctlfica- 
tlon. A religious . should, then, not be so over-bur- 
dened with tasks, as not to have sufficient time to per- 
form his spiritual exercises. Work that Is too heavy, 
too prolonged soon wears out a person. Nothing 
more quickly ruins piety, zeal for perfection, the love 
of vocation, the health and even the moral faculties 
than excessive labor. A superior should, first of all, 
Insist on the performance of the spiritual exercises, 
and give his subjects sufficient time for them, and. If 
need be, oblige them to perform them punctually and 
devoutly. He should often question the young re- 
ligious on this capital point, and see that they learn 
and know how to make meditation and the examens 
of conscience. And as nothing Is better calculated to 
nourish piety and the love of vocation than good read- 
ing, he should neglect nothing to Inspire his subjects 
with a relish for ascetlcal works, and to deter them 
from light reading, which spoils the mind and ren- 
ders It superficial. 

In his Instructions, in his conversations he should 
often quote the Rule, the examples of the founder, 
of the first religious of the Institute, and have his 
subjects to read the lives and writings of its saintly 
members. Just as the examples and deeds of great 
patriots tend to Inspire the love of country and the 
desire to Imitate Its heroes, so also the reading of 
such works will Inculcate In the hearts especially of 



240 QUALITIES OF A GOOD SUPERIOR 

the young religious a greater love for and devoted- 
ness to their vocation, and an ardent desire of emu- 
lating their saintly brethren, who have sanctified 
themselves by the observance of the same rules and 
the performance of the same exercises and labors as 
are now obligatory on themselves. 

Section 4. Defects to be Carefully Cor- 
rected. 

Disgust for prayer. — There is a great variety In 
the saints of all conditions; yet they all agree in one 
point, — a remarkable love of prayer. The reason 
is that prayer is the great means of sanctification, 
the channel through which God's graces flow to us. 
Hence a solid piety is indispensable for the practice 
of virtue. This is why the devil combats prayer more 
persistently than anything else, and why this holy 
exercise costs so much to perform. It behooves the 
superior to strengthen the piety of the young religious, 
to indicate to them the means of combating distrac- 
tions, to revive unceasingly their devotion with pious 
practices, and to teach them how to occupy themselves 
profitably during meditation. 

Discouragement. — The causes of this defect or 
temptation are — interior trials, difficulty of one's em- 
ployment, Inconstancy, the natural character, violent 
temptations, faults committed, etc. Whatever be its 
source, an earnest war should be waged against it, for 
It Is one of the greatest enemies of solid virtue and 
perseverance In vocation. The superior who knows 
how to encourage the disgusted, to fortify the de- 
jected, to console the tried, possesses the great secret 
of proving useful to souls, of rendering virtue easy to 



CONCERNING VOCATIONS 241 

them, and thus clearing the road to heaven of the 
obstacles placed by the devil. 

Sensuality. — He who is sensual, loves rest, is the 
last to rise in the morning, and to go to the common 
exercises. He fears work and exertion, easily yields 
to sloth, is fond of good cheer, ease and comfort. 
This defect is one of the worst of all, because, if not 
extirpated, it infallibly leads to the vice which St. 
Paul forbids to mention. It must, therefore, be com- 
bated without intermission by punctuality, work, so- 
briety and mortification. 

Sensitiveness, — It spoils the character, begets di- 
visions, sows discord and destroys charity. To cor- 
rect a brother of this sad defect is to labor for his 
happiness and for that of the whole community, for 
the sensitive religious is a bush of thorns for his 
brethren, disturbs harmony, the family spirit and 
causes pain to all around him. 

Ingratitude. — The religious swims In the ocean of 

grace; his life Is, so to say, only a compound of 

divine benefits. He perhaps receives alone more 

graces than whole countries of pagans. He who fails 

to appreciate God's gifts and is not grateful for them, 

is incapable of preserving them and deriving profit 

from them. " He who does not value -or desire 

God's gifts, who does not thank Him for them," 

says Eusebius of Emesia, " does not know how to 

keep them, nor how to derive profit from them." 

" Ingratitude," says St. Bonaventure, " is a sign of 

an evil disposition, for he, indeed. Is very wicked and 

ungrateful, who allows himself to be drawn by the 

fictions of the devil rather than by the benefits of 

heaven and who prefers to be the slave of Satan than 

the child of God." Ingratitude, the abuse of grace, 
16 



242 QUALITIES OF A GOOD SUPERIOR 

the withdrawal of grace, falling into sin, forsaking 
God, the loss of vocation, such are the different steps 
to ruin which the ungrateful religious takes, who does 
not highly value his holy vocation. It is of the great- 
est importance strenuously to combat ingratitude, and 
often to remind the young religious of the sweet obli- 
gation of gratitude. 

Sadness, or Melancholy, — When this defect is not 
constitutional, it indicates a religious who does not 
love his state, who is displeased with his employment, 
or is a victim of tepidity. St. Francis de Sales asserts 
that, after sin, nothing is worse than sadness. St. 
John Chrysostom considers this defect as the devil's 
most formidable weapon. It portends the awakening 
of evil passions and great temptations. As the blast 
of the trumpet is the signal for combating, thus the 
dark and gloomy thoughts notify Satan that the favor- 
able moment has come for attacking and seducing that 
soul. " I fear not to assert," the saint says, " that 
it Is by sadness that Satan succeeds in overthrowing 
souls; deprive him of this weapon, and he will be 
powerless against you." To keep up a holy cheerful- 
ness and gayety in a community is to do a great favor 
to its members, and to prevent temptations, to remove 
one of the devil's most dangerous snares, to foster 
piety, to facilitate the practice of virtue and Inspire 
love for the vocation. 

A broad or lax conscience, — ^Thls Is a defect of 
superficial persons unfaithful to grace, having little 
or no fear of venial sin, and living In tepidity. If 
such a religious is but little reserved in matters con- 
cerning holy purity, If he is presumptuous and ex- 
poses himself without fear to danger, if he easily 
omits his exercises of piety, if he scruples not to wound 



CONCERNING VOCATIONS 243 

truth, even In little things only, do not rely on his 
virtue; such faults prepare a sad shipwreck. We 
can never sufficiently combat so dangerous a defect, 
for it destroys piety and fervor. 

Natural affections. — The heart that is hard, cold, 
selfish, ungrateful, is little fitted to love God, for 
these defects are hostile to charity and ruin the vir- 
tues springing from it. The heart that is too senti- 
mental, sensual, carnal, with a great propensity to 
affections too human, to natural friendships, is ex- 
posed to the greatest dangers. If not carefully 
watched, it will soon, like pitch, stick to whatever it 
comes in contact with, and then will wallow in the 
mire of vice. To correct such defects, to guard and 
train the heart of a young religious, is to preserve and 
secure both his virtue and his vocation. 

Inconstancy. — A vacillating, weak, inconstant vir- 
tue usually indicates want of judgment and character. 
A rebellious will indicates a proud man; a stiff will, 
want of tact; self-will, narrow-mindedness and con- 
ceit. All these defects beget inconstancy, and should 
be carefully corrected before a religious can acquire 
that firm and docile will which produces perfect virtue 
and sanctity. 

The defects that wound common sense and charity. 
— The more reasonable a man is, the more charitable 
he is also, and the more fit to inspire love of virtue 
and of religion, and to win souls to God. " Noth- 
ing," says Seneca, " is stronger than reason, for it Is 
the power of the soul, and, therefore. Imparts moral 
Influence. If you wish men to be subject to you, sub- 
ject yourself to reason. You will govern your sub- 
jects well. If you allow yourself to be governed by 
reason." St. Augustine agrees with this pagan phi- 



244 QUALITIES OF A GOOD SUPERIOR 

losopher. " All that proceeds from right reason," 
he says, " is well done and well accepted." Watch 
over and improve and sharpen the reason of the young 
religious; never leave uncorrected the faults that 
wound it. Often recall to them this sublime maxim 
of our divine Saviour: "As you would that men 
should do to you, do you also to them in like man- 
ner " (Luke 7.31). 

The religious vocation, especially of the orders de- 
voted to teaching and to works of mercy, is a voca- 
tion of charity. The whole life of the religious is 
spent in its exercise. It, therefore, behooves him to 
cultivate his heart, to seek inspiration from those sen- 
timents of kindness and mercy which nourish this vir- 
tue, and to endeavor to acquire all the qualities of a 
good character. A hard, selfish heart is unfit for the 
work of education, for works of charity and zeal. 
The superior should often impress these maxims on 
himself and on his subjects: I do not seek my own 
interest, but that of my brethren; I seek to please 
all, and hence I become all to all to gain all to Jesus 
Christ; — I am in the midst of you as one who 
serves; suffer everything from others, and cause no 
suffering to others. 



CHAPTER XVII 

TENTH QUALITY OF A GOOD SUPERIOR SUFFICIENT 

KNOWLEDGE 

To Inspire virtue In his subjects and to train them 
therein, the superior should be pious and holy; to 
impart to them a solid instruction in the truths of sal- 
vation, ascetic life and their religious duties, he should 
have the requisite knowledge and capacity. The 
members of eveiy community ought to be able to say 
of their superior: Because he is holy, he prays for us; 
because he Is learned, he gives us solid instructions; 
because he is very prudent and reasonable, he governs 
us wisely; because his character is good, he makes his 
government beloved and is dear to everyone. 

Section i. Science is Necessary to a Superior 
TO Endow Him with Authority. 

There are two kinds of authority, — authority by 
right (juris) and moral authority. As superior, he 
has authority by right, that Is, lawful authority. This 
authority may suffice to secure exterior submission, 
but it Is powerless to form Christians and religious. 
Moral authority is the influence the superior exercises 
over his subjects by his virtues, ability and wise ad- 
ministration. It produces esteem, respect, confidence, 
love, submission, desire to please, fear of displeasing, 
in a word all that constitutes the filial spirit, family 
happiness and its charms. Moral authority is ac- 

245 



246 QUALITIES OF A GOOD SUPERIOR 

quired and preserved ; — first, by a solid piety, con- 
stant virtue and an exemplary conduct; secondly, by 
the superior's competency in all that he should teach 
or perform ; and thirdly, by right reason, good judg- 
ment and practical common sense. — Cyrus the Great 
spent a part of his youth at the court of his grand- 
father, Artaxerxes, King of Persia. He wondered 
greatly at the splendid order reigning there, and at 
the promptitude with which every one obeyed the will 
and wishes of that great monarch. He asked him 
what was requisite for a sovereign to obtain full and 
perfect authority over his subjects, and, at the same 
time, inspire them with fear, love and esteem. 
" Son," replied Artaxerxes, " to rule men, to use all 
authority over them and obtain their respect, esteem, 
love and obedience, it is necessary to show one's self 
superior to all in reason, virtue, ability and in all 
things." This is, in fact, the infallible means to gain 
that moral authority which facilitates the obedience, 
and secures to the superior all power over the minds 
of his subjects. 

Section 2. The Superior Needs Science to 
Instruct His Subjects. 

Solid virtue, although it is, undoubtedly, the most 
precious of all the qualities of a superior, does not 
suffice, nor can it supply the lack of science. " Vir- 
tue," says St. Bernard, " is preferable to science; but 
neither alone can suffice without the other." " i\n 
ignorant piety," says St. Jerome, " is good only for 
itself; however much it may edify by the example of 
regularity, it becomes hurtful, if it is unable to refute 
those who combat virtue, or to impart the necessary 
knowledge to its subjects." 



THE SUPERIOR'S KNOWLEDGE 247 

To excite the attention of men and show them 
that the Christian reHgion was His work, our Lord 
chose ignorant apostles; but, to teach us how neces- 
sary science is to those who are charged with instruct- 
ing others. He sent the Holy Ghost to His apostles 
to impart to them the gift of tongues, the knowledge 
of all the truths of faith and morals, and all the tal- 
ents requisite to explain them clearly to all. 

It Is a well known truth that "no one gives what 
he has not." Hence St. Gregory says: " We cannot 
teach what we know not; and reason itself tells us 
that, before instructing others, especially in religious 
matters, we must be well instructed ourselves," that 
is, have dived deeply into the truths of faith and their 
proofs, and know how to present them, in order to 
render them intelligible to others. 

Virtue without science is not, then, what is needed 
by him who is called by Jesus Christ to lead others 
and save souls redeemed by His most precious blood. 
" In a priest," and, we say also, with due proportion. 
In a superior of a religious community, who Is not a 
priest, " there is," says St. Francis de Sales, " no great 
difference between ignorance and malice; sometimes 
Ignorance Is even more to be feared." In fact, if the 
want of piety is more sinful, the want of learning is 
often more Irreparable. And how can this be? 
With the aid of divine grace joined to a good will, 
a wicked man can very soon change his life and be- 
come pious; but to acquire knowledge, requires time 
and strenuous efforts. When a person has reached a 
certain age and is not accustomed to study, It Is ex- 
tremely difficult, and In some cases Impossible, to ac- 
quire the requisite knowledge. Hence a superior is 
almost useless, or fulfils his duties only imperfectly 



248 QUALITIES OF A GOOD SUPERIOR 

towards his brethren and the souls for whom he has 
to labor, if he is not fit to instruct them and govern 
the community. 

St. John Baptist de la Salle, convinced of this 
truth, said to his brothers: "You must be thor- 
oughly instructed in religion, for your ignorance 
would be criminal, because it would cause those en- 
trusted to you to remain ignorant." ** The ignorance 
of one," says St. John Chrysostom, " is sometimes the 
cause of the loss of a whole people." What a terri- 
ble responsibility for a superior who lacks the requi- 
site knowledge ! It may be said to him : " Those 
brethren and those souls entrusted to you, have not 
learned from you the truths of salvation and the 
duties of Christians and religious, because you did not 
know them well yourself; and if they are lost on 
account of it, you shall surely be lost with them ! " 
Hence St. Paul says: " If any man be ignorant, he 
shall be ignored," that is, by God (i Cor. 14.38). 

According to St. Paul's admonition to Timothy, 
the superior should cultivate both holiness and doc- 
trine, for, by so doing, he will procure his own salva- 
tion and that of his subjects. Father Alvarez used 
to say to his religious: " Science and virtue are the 
two trees God planted in the earthly paradise; they 
are the two shining bodies He made to give light to 
the earth, a larger one and a smaller one; they are 
the twofold portion of the spirit which Eliseus asked 
of Elias going up in a fiery chariot; they are the two 
Testaments, the Old and the New, the Law and 
Grace; they are the two wheels of the mystical chariot 
bearing the spirit of life, and the two sisters, Martha 
and Mary, living under one roof in the most inti- 
mate union, the one seeking help from the other." 



THE SUPERIOR'S KNOWLEDGE 249 

The mind needs the knowledge of useful things, and 
science needs virtue to understand the things of 
God. 

But this is not the only service virtue renders to 
science. Virtue invests science with authority, for, 
as remarks St. Gregory, " as the contemptible life of 
a learned man causes his lessons to be despised, so 
also the instructions of a saint share in the honor of 
his holy life." " Science without virtue," says a 
Council of Aix, " makes one arrogant, but piety with 
science imparts unexceptionable authority." Every 
superior should say to God with the royal prophet: 
" Teach me goodness, discipline and knowledge " 
(Ps. 118.66). 

Section 3. The Superior Should be Fond of 

Study. 

The superior should consider these words of St. 
Paul as addressed to himself: "Attend to reading 
and doctrine" (i Tim. 4. 11), that is, cultivate sci- 
ence, and why? For four reasons. — First, because 
science, like the fruits of the earth, needs cultivation. 
Study alone can acquire it; study alone, constant study 
fits men for everything. Serious application presup- 
poses a solid mind, and renders it still more solid ; by 
extending its limits it increases its power; by study 
all the intellectual faculties are developed and 
strengthened. By studying with order and method, 
we daily extend our knowledge, accustom ourselves 
to " serious reflection, which," says St. Augustine, 
" is the principle of all good/' By assiduous study 
and reflection we multiply our ideas, increase the ac- 
curacy of our mind and the depth of our judgment; 
we learn to know men and things. In our studies we 



250 QUALITIES OF A GOOD SUPERIOR 

draw principles for our own conduct and for guiding 
that of those entrusted to us. Study renders the su- 
perior daily more and more competent to do good. 

Secondly, because study is necessary to preserve the 
knowledge already acquired, to prevent us from for- 
getting what we have already learnt. Study is to 
science what fuel is to fire, oil to a lamp, the compass 
and sails to a vessel, weapons to soldiers. The mind 
grows dull when not sharpened by study, and even 
becomes useless like an unused tool eaten up by rust. 
Without study the mind is like an uncultivated field 
which not only produces no fruit, but will later resist 
the efforts of an intelligent and active cultivation, 
for it will be barren. By applying to study, the in- 
dustrious man grows fond of it, finds it always more 
and more easy and pleasant, and even indispensable. 
On the contrary, he who neglects study, always re- 
mains superficial. Although he may have brilliant 
thoughts, he is not accustomed to order and master 
them by study, and will, therefore, never be a good 
reasoner; his mind will gradually waste away; his 
levity and inconstancy will daily increase so that, when 
he grows old, he will be as in infancy. In every sci- 
ence we must either advance or recede; we lose, if we 
do not make fresh additions to our knowledge; we 
forget, if we do not continue to learn. The most 
fertile field becomes useless, if its cultivation ceases; 
it then becomes covered with weeds and thorns in 
proportion to its previous fertility. That superior of 
whom so many bright hopes had been conceived on 
account of his remarkable talents, has become very 
mediocre and never achieved full success in the best 
years of his life. At the age of forty, he is hardly 
competent to discharge his oflice, because, instead of 



THE SUPERIOR'S KNOWLEDGE 251 

perfecting his knowledge by study, he neglected study 
and has forgotten what he had previously learned. 

Thirdly, because even the learned must study to 
prepare their instructions. To give instructions un- 
prepared is presumptuous, is wanting in respect to 
God, to the hearers, and to the holy truths to be 
explained; it is also to expose one's self to make mis- 
takes, to falsify consciences or to disgust the hearers 
by poorly expounding religious truths. 

Section 4. What a Superior Should Princi- 
pally Know. 

1. He should know how to speak and write his 
vernacular correctly. 

2. It behooves him, above all, to be well versed in 
the science of religion, in Christian doctrine. Sacred 
History, the life of our divine Saviour, and to be 
acquainted with the principal facts of Church His- 
tory. 

3. He should also be well versed in asceticism, in 
the theological and moral virtues, in the advantages 
and obligations of the religious state, for he cannot 
otherwise be competent to instruct, direct and train 
his subjects. 

4. He ought to excel in the science of the saints, 
that is, he should possess abundantly the spirit of 
Jesus Christ, know the principles of the spiritual life, 
its interior ways, human misery, weaknesses and de- 
fects, the wiles of Satan to seduce souls, the means 
of combating the passions, of extirpating the vices 
and acquiring the virtues, and have a special fitness 
and grace to direct the young, to detach them from 
the world and from themselves, and to attach them 
to God and their vocation. 



252 QUALITIES OF A GOOD SUPERIOR 

5. Since he Is obliged, by his office, to come In con- 
tact with the world, he should possess the science of 
experience, that is, the knowledge of affairs and of 
men. This science Is acquired by observation and 
reflection, docility to guidance, the custom of never 
doing anything Important without taking counsel, se- 
rious consideration on what should be done, so as to 
be able to derive profit from previous mistakes or 
success. The experience and remembrance of the 
past contributes much to make one wise, for the Holy 
Ghost says: "The same that has been, is now and 
shall be " (Eccles. 1.9). 

6. The superior of a teaching community should 
be well versed In the method of teaching used in the 
Institute, and be acquainted also with the modern 
improvements of other institutions. He should also 
possess the " talent of the profession," that is, the 
gift of imparting knowledge to others, for on this 
depends the success of training competent teachers in 
his community. In other Institutes the superiors 
should be well versed in their respective works, and 
be fit to train their younger subjects therein. 

7. As the finances of a community are the sources 
of its material prosperity, the superior should be well 
acquainted with their management, and know how to 
raise the means needed for Its proper support accord- 
ing to the Rule, and for carrying on Its works, so as 
not to Incur debts, or increase them, but pay them 
off, at least gradually. He should watch the officials 
and teach and train them If necessary. He should 
be careful not to become so absorbed In business as 
to neglect the most Important part of his office, — the 
spiritual welfare of his subjects, besides his own sanc- 
tification. 



THE SUPERIOR'S KNOWLEDGE 253 

8\ Finally, the superior should be solicitous for the 
health of his brethren. A knowledge of hygiene will 
prove most useful to him, and will enable him to do 
much to preserve the health of his community. Some 
superiors, because they enjoy a robust health, labor 
under the delusion that when their subjects complain 
of illness or indisposition, it is all imagination, and 
will not let them have the necessary remedies or rest. 
This is both unreasonable and uncharitable, and, at 
the same time, opposed to the conduct of the saints 
who were superiors, and who considered the care of 
their sick or ailing brethren as one of their chief du- 
ties, and spared no trouble, no expense to relieve the 
suffering. The superior should, then, show himself 
kind and charitable towards those who suffer, and 
should provide them with all that may be needed for 
their relief and cure. Thus he will act as a loving 
father, and will render his government pleasing to 
God and to men, and will greatly contribute to the 
contentment and happiness of his brethren. 



CHAPTER XVIII 

DESIGNATION OF SUPERIORS AND SUBJECTS 

Ven, Father Champagnat considered it as the most 
important and difficult office of a higher superior 
properly to designate the subjects for each particular 
house or community. The most important, for it is 
on the organization of a community that depend its 
prosperity, the contentment of its members, peace and 
union among them and the success of the works of 
the Institute. A single subject not in his proper place 
or unfit for his office or employment, is able to make 
the members of a community uncomfortable, to par- 
alyze their zeal and devotedness, and to compromise 
the success of their labors. It is the m.ost difficult 
office, because it requires In the superior a thorough 
knowledge of each one of his subjects, of the state 
and wants of each community and of everything con- 
nected with its labors. If he lacks this knowledge, 
he runs the risk of so placing his subjects as to bring 
on himself constant embarrassment, to cause trouble 
and confusion in the communities, and the ruin of the 
vocation of some subject or other, and even to give 
occasion to complaints from the clergy and the laity. 

In assigning subjects to the different communities, 
the superior has to take many things Into account; v.g., 
each one's character, virtue, defects, wants, capacity, 
aptness, health, and often even his tastes and whims, 
or his weakness of mind or judgment. For want of 
such precautions, it may easily happen that he will 

254 



MAKING APPOINTMENTS 255 

place a subject where he is unfit to labor or cannot 
prove useful, or where his virtue or vocation may be 
jeopardized. If, for instance, you were to fill a com- 
munity with subjects inclined to melancholy, the house 
would be one of mourning and deep silence. If you 
fill it with the touchy and sensitive, they will not cease 
to watch one another, to wound each other's feelings 
for mere trifles. If you place together the inconstant, 
the timid, the pusillanimous, the slightest obstacles 
and difficulties will suffice to make them unhappy, will 
prevent them from performing their tasks and induce 
them constantly to complain and write to the higher 
superior. If you put together the vain, the conceited, 
the selfish, there will reign in the community, not 
peace, union and charity, but disagreement and trou- 
ble. In a word, if you place together many persons 
of directly opposite characters and tastes, they will 
cause each other constant pain and sacrifices. On the 
contrary, if you place a brother of a sad temperament 
among brethren of a cheerful character, you will con- 
tribute to make him happy and cure him of his melan- 
choly. If you entrust a sensitive subject to a reason- 
able superior, who is not easily offended, you will 
spare him numberless troubles and faults, and he may, 
in time, become entirely cured of his sensitiveness. If 
you place one who is inconstant, vacillating and want- 
ing in generosity with a superior who has a generous 
heart, and is not easily discouraged, he will raise up 
the subject's courage and strengthen him well in all 
that is good. If you assign a vain and proud subject 
to a superior endowed with genuine humility and 
Christian simplicity, you will break his pride, and give 
him a most favorable opportunity of acknowledging 
his fooHsh vanity and becoming an humble religious, 



256 QUALITIES OF A GOOD SUPERIOR 

" It Is certain," says St. Vincent de Paul, " that the 
best means of correcting some one of a defect or a 
vice, is to place him among those endowed with the 
opposite virtue." 

Ven. Father Champagnat faithfully carried out his 
own principles. When changes were to be made in 
his Congregation, he w^ould first work out the ar- 
rangement of each community; then he would, for 
some days, ponder over the different combinations he 
had made and recommend them in fervent prayer to 
God; after this he would submit them to his council 
and listen to their views thereon; and it was only 
after this that he finally settled on each one's post and 
employment. 

St. Ignatius Loyola was wont to say that a wise 
man acts, as if everything depended on his industry, 
and success were to be sought only in his own efforts; 
and, at the same time, he should so rely on God as 
if all came from Him alone. Such was Ven. Father 
Champagnat's line of conduct. He neglected noth- 
ing on his part to assign and arrange intelligently 
the members of each community; but he relied for 
success in this, not on his own lights and combinations, 
but wholly on the divine blessing. " We have well 
consulted," he would say, " combined, and taken due 
precautions to place each brother where he is best 
fitted. We believe we have done well and excellently 
arranged matters ; but let us not rely on our own pru- 
dence, for, if God does not help and bless our ar- 
rangements, we can expect nought but failure from 
our best devised plans. ' Unless the Lord build the 
house, they labor in vain that build it ' " ( Ps. 126.1). 
He would then take the list of the appointments and 



MAKING APPOINTMENTS 257 

place it on the altar during Mass, and for several 
days the community would offer up fervent prayers to 
obtain God's blessing and protection for his arrange- 
ments. 

Before publishing them he would address the as- 
sembled brethren in this wise: " I am about to mxake 
known to each of you the post and employment des- 
tined to you by Divine Providence. I have done all 
I could to give each one the task most conformable 
to his strength and talents, to place you with brethren 
who will contribute to render your life happy and 
will help you to sanctify yourselves. Bear in mind, 
however, that the success of your employment, your 
peace and contentment depend chiefly on your own 
selves. You will succeed or fail, be happy or un- 
happy, according as you do well or ill; your lot is in 
your own hands. If you wish God to bless you, first 
accept with a great spirit of faith, as coming from 
God, the post assigned to you. The more your em- 
ployment is opposed to your tastes, and your task 
hard and laborious, the more also should you love it 
and rely on God to help you to fulfil it ; secondly, be- 
ware of entertaining any prejudice towards your su- 
perior and companions; thirdly, remember that your 
contentment and happiness will depend on yourselves, 
on your piety, regularity, obedience, charity, self-de- 
nial and other religious virtues; fourthly, do not for- 
get that the prosperity of your community will depend 
on you and on the manner in which you will discharge 
your office; in a community, and especially a small 
one, one member who carelessly fulfils his tasks, or 
who fails to give a good example, causes all the rest 
to suffer and tends to make their life wretched; and 

17 



258 QUALITIES OF A GOOD SUPERIOR 

finally, love your employment, allow yourselves to be 
directed by the Rule, custom and your superior, and 
daily devote yourselves wholly to it, beseeching Jesus 
and Mary to bless you, your labors, your efforts." 



APPENDIX 

I. A Few Useful Hints to Superiors. 

1. In appointing to office regard should be had to 
merit and virtue, and not merely to one's ability to 
raise money. 

2. In assigning the subjects to the different com- 
munities the higher superior should beware of placing 
his subjects in houses or offices which may be danger- 
ous to their virtue or vocation. 

3. When there is question of raising subjects to 
the priesthood, the superior should bear in mind that 
positive virtue is required in the recipients of holy 
orders. Hence they should never present for ordina- 
tion those concerning whose virtue and perseverance 
they have any reasonable doubt. In this matter supe- 
riors have a terrible responsibility. 

4. Those superiors who are jealous of some tal- 
ented and popular member of their community, for 
fear of being eclipsed by him, and therefore let no 
occasion pass without mortifying, belittling or even 
persecuting him, show themselves to be mean, jeal- 
ous, uncharitable, unjust and short-sighted, and, at 
the same time unfit to govern others. They should 
be glad to possess a subject who can do so much for 
God, for the Church and for the Institute, and thank 
God for giving them such a subject. 

5. On the other hand, some superiors go to the 
other extreme, and so put forward a talented subject 
and so seek to make him popular, in order to increase 

259 



26o ST. IGNATIUS LOYOLA 

the glory of their Institute, that they take no heed 
whether there be not danger that the subject become 
proud and conceited and run the risk of going astray 
and losing his vocation. The superior should bear 
in mind that it is of greater importance to promote 
the virtue of his subjects than to increase their repu- 
tation and the glory of the Institute. 



11. Some Traits of St. Ignatius Loyola as 

Superior. 

1. When St. Ignatius made an exception, he suf- 
fered no one to be scandalized, nor would he permit 
a religious who had not the same necessity to claim a 
like exception. He said it would be an uncharitable 
weakness in a superior to refuse a requisite dispensa- 
tion through fear of murmuring on the part of others, 
or for the sake of preventing unnecessary petitions. 

2. He never spoke unkind or bitter words to those 
he reprimanded. A culprit never heard himself 
taunted with being proud, disobedient, or otherwise 
in fault. 

3. He was careful to preserve the reputation and 
good name of each religious. He manifested esteem 
for each of them, never making known their faults, 
unless absolutely obliged to take counsel to remedy 
them; and then he would consult no more persons 
than was necessary, and never exaggerated the fault. 
He punished severely all who spoke evil of their 
brethren, or lessened the esteem in which they were 
held. 

4. As soon as a culprit frankly acknowledged his 
errors, all was forgotten, and he never gave the least 
sign by word or act that he remembered the faults. 



ST. ALPHONSUS 261 

5. When he saw a man violently tempted, he 
prayed and did penance for him. 

6. He was most careful of the health of his sub- 
jects. He wished to be told at once when a religious 
fell ill, that necessary remedies might be procured for 
him according to the physician's prescriptions. Were 
money wanting, he would, if necessary, sell some 
household valuable. He insisted on hearing twice a 
day if everything ordered by the doctor had been pro- 
cured and given the sick, and inflicted penances for 
any negligence in serving them. He wrote to the 
superiors to watch over the health of their subordi- 
nates, and reprimanded such as were negligent in this 
matter. 

7. He would say: " Superiors should not think it 
enough that the Rule is outwardly observed and no 
scandals exist in their houses; they must try to make 
their subjects advance in perfection. Let them give 
the example, not stopping half-way." 

8. He more than once imposed heavy penances for 
seemingly light transgressions, for certain things, tri- 
fling at first, can, because of bad example and the 
superior's toleration, become considerable and dan- 
gerous. 



III. St. Alphonsus on the Obligations of 

Superiors. 

St. Alphonsus Maria de Liguori, Doctor of the 
Church, though best known as a Moral theologian, 
was equally well versed in Dogmatic Theology. As 
as ascetical writer and master of the spiritual Hfe he 
has no superior. 



262 ST. ALPHONSUS 

Section i. His Maxims as Superior. 

1. Practise your own teaching. 

2. Work for God alone, and expect reward from 
Him only. 

3. Seventy begets hypocrites. 

4. Pride renders the superior odious. 

5. Be always meek and kind, and practise heroic 
patience. 

6. Become all to all, and receive every one with 
affection and charity. 

7. Show no favoritism, but be impartial towards 
all. 

8. Overcome your natural antipathy and sympathy. 

9. Do not presume on your own light, but seek 
counsel In all matters of importance, and whenever 
required by the Rule. In consultation be open to con- 
viction, and be not of the number of those who dis- 
approve of everything that does not originate with 
themselves. Highly respect and revere those ap- 
pointed to counsel and admonish you. 

10. Do all In your power to anticipate and relieve 
the spiritual and temporal wants of your brethren. 

11. Watch without ceasing over the regular ob- 
servance and suffer no abuse to creep into the com- 
munity. 

12. Be not hasty, but slow and deliberate In your 
decisions. 

13. Charitably admonish before punishing. 

14. Be firm towards the incorrigible, lest their evil 
example contaminate the rest of the community. 

15. You are expected to be just, exemplary, pru- 
dent, charitable, affable, ever watchful and ever mind- 
ful of the strict account you will have to render to 
God of your administration. 



ST. ALPHONSUS 263 

Section 2. His Directions to Superiors. 

1. The superior should devote himself wholly to 
the duties of his office, and allow nothing to interfere 
therewith, but, at the same time, he should not be so 
completely absorbed therein, as to relax in the spirit 
of recollection and prayer, for he cannot without it 
sustain both himself and his community. 

2. He should imitate the charity, meekness and be- 
nignity of the Redeemer, and so direct his conduct as 
to lead his subjects to the highest perfection more by 
his example than by his words. 

3. He should love to be admonished both as to his 
own conduct and as to his government, and consult 
and respect those appointed to aid him in his office ; in 
consulting them he should give them full freedom to 
explain their views, and be careful not to try to in- 
fluence them by first giving his. 

4. He should strive to keep up the old customs and 
shun novelties, give but few commands and be the 
first to observe them. He should be sparing of words 
and be a lover of acts. 

5. He should avoid the extremes of believing 
everything and believing nothing, but should listen to 
everything, reflect thereon, and, after due examina- 
tion and deliberation before God, give his decision. 

6. It behooves him to defend the authority of his 
subordinate officials, but so as not to discourage those 
having grievances from having recourse to him. He 
should not, however, easily credit such complaints. 

7. In reproving and punishing he should join clem- 
ency to severity, the office of a kind father to that of 
judge, even towards the most guilty. 

8. In the superior a tepid life is very reprehensible 



264 ST. ALPHONSUS 

and tends to cause a relaxation of the regular observ- 
ance In the community. The superior who tolerates 
a relaxation of the regular observance cannot be ex- 
cused from grievous sin. 

9. He should Insist especially on poverty and obe- 
dience, and punish more severely the faults committed 
against them. (St. Alphonsus, knowing that the re- 
ligious orders which have grown lax, have first become 
relaxed in matters concerning poverty, took special 
care in the Rule and Constitutions of his Congrega- 
tion to secure In it the strict observance of the vow, 
virtue and spirit of poverty.) 

10. He should allow himself nothing peculiar in 
food, clothing and furniture. 

11. He should not abridge the studies of those 
preparing for the priesthood and the ministry, and 
should prevent the introduction of novelties In doc- 
trine. 

12. He should attend to the spiritual progress of 
his subjects as if this were his only duty, and should 
remove them from offices, etc., detrimental to their 
spiritual good. 

13. He should provide for the spiritual wants of 
all; treat all with the greatest kindness and charity, 
and help them in their temptations and difficulties. 

14. He should carefully watch over the regular 
observance and the performance of the spiritual exer- 
cises, and not easily dispense from these. 

15. He should use every exertion to promote mu- 
tual charity and concord, and heal all discord and ill- 
feeling that may arise between his subjects. 

16. He should provide for all the temporal wants 
of his subjects In accordance with the Rule, and never 



ST. GERARD MAJELLA 265 

give them cause or occasion to complain In this mat- 
ter. 

17. He should be especially solicitous for the sick, 
sparing no expense, and selling even the library if 
necessary to provide them with the means of regaining 
their health. Hence he should not overburden his 
subjects with work, lest they lose their health. 



IV. Advice of St. Gerard Majella, c.ss.r., to 
THE Superior of a Convent. 

The superior should never lose sight of her own 
unworthiness, remembering that of herself she is able 
to accomplish only what is evil. She owes the honor 
and dignity of her office entirely to God, for there are 
many others who would fill it just as well, and even 
better for the greater glory of God. In view of her 
own imperfections, she should always humble herself 
and have compassion on those who commit faults. 
She ought to fulfil the duties of her office in the spirit 
of love, and not shrink from it as from a burden. 
Considering that God has destined this office for her 
from all eternity, she should feel the necessity of 
performing its duties with angelic perfection, adher- 
ing closely to the divine will, but remaining at her 
post with entire Indifference and without attachment. 

In doubtful matters, and when she cannot decide 
herself, she should have recourse to one who is en- 
lightened by God. But, having once determined 
what course to pursue, she should have God's glory 
alone In view, and without human respect carry out 
her decision, even If she should have to shed her 



266 ST. GERARD MAJELLA 

blood and lose her life, for there is question of doing 
God's work. 

She should always be mindful that she is the supe- 
rior, and frequently say to herself: God wills that I 
should fill this post, and therefore I must do His will 
in all things, and watch over all the souls confided to 
my charge. It is my duty to serve all, to counsel all, 
to be the mother of all, to console all, and to give sat- 
isfaction to all. I must give the best of everything 
to others and keep the poorest for myself, that I 
may please God. Finally, I must suffer something 
everywhere, that I may rejoice in following the ex- 
ample of my beloved divine Spouse, Jesus Christ. 

She should ever be attentive to the wants of her 
daughters, whom she should love in God with a pure 
love, without distinction of persons. Considering 
rightly that they can procure only by obedience 
what they need, she should forget herself and bestow 
on them all her thoughts and cares. She should ap- 
propriate nothing to her own use, until she has sup- 
plied the wants of all. 

She should endeavor to inspire confidence, espe- 
cially if she notices a want of it in some of her daugh- 
ters. She ought to use every effort, every prudent 
means to gain their affection. Even though she felt 
no inclination to do so, she ought to be all kindness 
to them, and for the love of God overcome herself. 

A superior must possess firmness and gentleness. 
As the representative of God, she should know how 
to exact obedience and to punish, but with prudence. 
Reproofs should be mingled with meekness and sweet- 
ness. More is gained by kindness than by severity, 
for severity creates confusion, temptation, dissatisfac- 
tion, whilst kindness brings peace and encouragement. 



OTHER ADVICE TO SUPERIORS 267 

If superiors were to act thus, all their subjects would 
become saints. 



V. Advice, etc., of Other Saints and Holy 
Persons to Superiors. 

1. St. Catharine of Ricci. — As superior she 
trembled at the thought that she might, by her care- 
lessness or example, give occasion to her sisters to 
offend God or grow relaxed in the regular observ- 
ance. ' She greatly disliked exceptions, and could not 
understand how there could be in a religious commu- 
nity several different ways of observing the Rule. 
She would say that if a religious is not sick enough 
to be in the infirmary, she should be content with the 
food of the community. She followed the maxim 
of St. Francis of Assisi : " Act so towards your fellow- 
religious, that they may feel at liberty to speak to 
you at any time, for the superior is the servant of 
his brethren." She would visit the sick religious sev- 
eral times a day, doing all in her power to relieve 
their wants, and pains, and to cheer them up. She 
maintained that a community cannot subsist, if the 
superior does not unceasingly correct the daily faults 
that lead to tepidity. 

2. St. Frances de Chantal writes thus to a superior: 
" Your office is the office of a mother of family. Your 
solicitude, should be assiduous, yet gentle. Make 
your daughters pious, as far as lies in your power; 
their welfare depends on this. Do not be like those 
tender mothers w^ho are afraid to punish their chil- 
dren, nor either like those passionate mothers who 
are always scolding." 

3. St. Veronica Giuliani. — She would never permit 



268 OTHER ADVICE TO SUPERIORS 

her subjects to have anything they could call their 
own, or even to have the disposal of anything, how- 
ever insignificant. She would not allow any one to 
keep articles for future use, but only those needed 
for present use. She most strictly insisted that the 
presents made to any of her nuns should be placed 
in the hands of the superior to be distributed for 
common use. 

4. Ven. Anna of Xainctonge. — The first quality 
of a superior is humility; he should believe himself 
to be the least in merit before God, and that God 
made him superior to compel him to attain that degree 
of perfection he would like to see in his subjects. 
He should therefore mistrust himself. — The second 
quality of a superior is a tender care for the regular 
observance ; he must be the first in keeping the Rule, 
the last in making exceptions. — Thirdly, the supe- 
rior should govern by charity, condescending to the 
weakness of others, requesting rather than command- 
ing. The faults of a mild government are less nu- 
merous and less disastrous than those of a severe one. 
The latter produces hypocrites and causes discontent. 
The superior should be kind, but not weak, and should 
know how to combine meekness with firmness. 

5. Ven, Mother Emily de Rodat, foundress of the 
Sisters of the Holy Family. — She required from 
postulants humility and a fund of good will, and 
considered that such, whatever their defects might 
otherwise be, could become good religious. From 
the novices she required an entire openness of heart, 
punctual obedience and fidelity in little things, for, 
said she, " the novitiate is the most important institu- 
tion in a religious Congregation, for as the novitiate 
is, so is the Congregation. The mistress of novices is 



OTHER ADVICE TO SUPERIORS 269 

also the mistress of the future of the whole Congre- 
gation. If she conforms to the traditions of the In- 
stitute, If she forms the novices according to the 
model prescribed, the whole Congregation will pros- 
per; but It will be ruined, If she falls In this." 

6. Ven, Father Joseph Passerat, C.SS.R. — The 
best thing a superior can do, Is to consider himself 
as the servant of the whole community, and to place 
himself at the disposal of each of Its members. This 
is the will of God. 

7. Father Bourdaloue, SJ, — In becoming supe- 
rior you have not ceased to be a religious; you have 
always the same obligation to work at your own per- 
fection and spiritual progress, in accordance with 
your Rule and the means it prescribes. 

8. Mgr. de la Motte, the holy bishop of Amiens. 
— To superiors on entering into office he would say : 
" If you do not wish to expose yourself to many re- 
grets, begin by being all eyes and ears, and as if de- 
prived of hands and tongue." 

To a new superior he wrote as follows. — " Do not 
fancy you will lead all in the same way, but each one 
according to his character, and the measure of the 
graces he receives, as. far as it may please God to 
make it known to you. Be firm, when there Is ques- 
tion of sin; but when there is question of perfection, 
endeavor to carry everything gently by means of 
your good example and exhortations, condescending 
to human frailty. Religious communities are com- 
posed of three classes of religious; a small number of 
perfect, a small number of very imperfect, and the 
majority going the ordinary way. You must have 
compassion for every kind of misery. Do not lose 
sight of the presence of God. Let your heart be 



270 FATHER ALVAREZ 

open to every one of your sisters; bestow great care 
on the sick, and believe usually those who complain. 
Act towards them as you act towards the poor; it is 
better to be deceived several times, than to refuse help 
to one who really needs it. Read the ninth chapter 
of the Book of Wisdom, making it a daily prayer. 
May God's holy will and His will alone be your 
object in all you do, and may all your consolations 
proceed from the happiness of fulfilling it. Never 
lose courage. When you fail, and this will be often, 
go back to God as the fallen child crying for its 
mother to be raised up; its mother bends down, and 
eagerly raises up her child. Thus God will act in 
your regard. Let us hasten to Him after our faults, 
without ever ceasing to trust in Him, and loving Him 
more than we fear Him." 



VL Father Balthasar Alvarez, s.j., on Su- 
periors. 

The Father was one of the greatest masters of the 
spiritual life, and a most skilful director of souls. 
According to St. Teresa, he was also one of the holi- 
est persons of his time. 

I. Superiors should forget themselves. For the 
sake of their subjects they should be ready to sacrifice 
their rest, to neglect their own health, to treat them- 
selves more severely than their subordinates. They 
should be resigned to a life full of cares, to weep with 
compassion over the ills of others who do not faith- 
fully discharge their office. Murmurs are often their 
reward. They are responsible to God for the de- 
fects, imperfections, sloth, inconstancy and sins of 



FATHER ALVAREZ 271 

their subjects, for they are accountable not only for 
the evil these do, but also for their omissions. 

2. Father Alvarez, as superior, was at first very 
severe and grieved much over the faults of his breth- 
ren; but he soon discovered that his grief was caused 
rather by his impatience and the narrowness of his 
heart, and that it behooved him to await the hour of 
grace, and, in the meantime, to pray, exhort, bear 
patiently, sympathize with their weakness, and imi- 
tate the forbearance of Divine Providence. One 
Sunday he heard an interior voice saying: " A good 
shepherd forms good sheep. In bestowing a good 
shepherd on a flock, God confers on it a great favor, 
a wonderful grace. A shepherd is the model of his 
flock, for they follow his example ; his oflice is, there- 
fore, one of great responsibility." — He was an excel- 
lent superior; he gave the example of regular observ- 
ance, of attending the common exercises, and would 
make no exception either for himself or his brethren 
without necessity. He was wont to say: "It is 
better to live a shorter time, than to live long through 
exceptions." — He was always ready to receive his 
subjects, to listen to them with kindness, for he es- 
teemed and loved them. He would do all he could 
to cheer up those who were sad, for he hated sadness, 
and easily tolerated an excess of joy. He always 
gently admonished those who failed through igno- 
rance or weakness. As superior he observed the fol- 
lowing rules. 

3. The duty of a superior is to serve souls re- 
deemed by Christ's precious blood, as a servant serves 
his master, and for the love of God. His services 
are of no great value, yet, however insignificant they 
may be, they merit heaven for him, provided he per- 



272 FATHER ALVAREZ 

forms them cheerfully and without pretending to any 
reward from those who receive them. To act thus, 
he needs only consider that God, in making him su- 
perior, did not intend to make him the lord of his 
brethren ; that he placed them over his head, and not 
beneath his feet, and that they have a claim to his 
services. He should be mindful of Jesus Christ, his 
Model, who said: " I am not come to be ministered 
unto, but to minister " (Mat. 20.28). " They have 
made thee ruler; be not extolled thereat, but be 
among them as one of them " ( Eccli. 32.1). 

4. A superior should be accessible and affable, so 
that his subjects may not fear importuning him when 
they need to have recourse to him, and that they may 
do so with as much confidence as consolation. He 
should even tell them that he is glad to have them 
come to him, that their sincerity is pleasing to him, 
and that the acknowledgment of their failings will not 
alter his esteem and love of them. This is a most 
important point for superiors, preachers and confes- 
sors, for how many thousands of souls perish, be- 
cause they fear disclosing their interior diseases! 

5. The superior who wishes to remain humble, 
should bear in mind, that his office is a weighty one, 
and that he cannot govern according to Rule the 
community entrusted to him, if God does not en- 
lighten and govern him by His grace. What, in fact, 
is more difficult than to rule in concord persons of 
such various and opposite dispositions! No; man 
cannot do this without the help of God, for He alone 
can move the will. " I have hoped in Him, who 
subdueth my people under me" (Ps. 143.2). The 
most successful superior is he who, though inferior in 
merit, treats all his affairs with God. 



FATHER ALVAREZ 273 

6. To accomplish the good he proposes, the su- 
perior needs the good will of his subjects; but he 
cannot obtain it, unless they see that he loves them 
and their company. He must, however, avoid all 
favoritism and partiality, the reef that would shatter 
his bark. On entering into office he would do well 
to abstain from reproving and giving other marks 
of his authority, in order that he may not be consid- 
ered as unduly severe, and thus run the risk of incur- 
ring the displeasure and dislike of his subjects. Later 
on it behooves him to establish an exact discipline, but 
he should proceed in this slowly, meekly and humbly, 
as if consulting, saying, for instance : " Do you not 
think that this or that is an abuse, or is exposed to 
many disadvantages?" Such a line of conduct is 
advisable, because it is prudent and more likely to at- 
tain its object. 

7. He cannot succeed without often seeing in pri- 
vate each one of his subjects. He ought, if feasible, 
often to visit them in their rooms, and invite them 
into his every time they knock at his door. If they 
see he is very busy, they will be satisfied with a few 
words from him. When listening to them, he ought 
to refrain from writing or doing anything else, for 
they would fancy that he is annoyed by them or de- 
spises them, and would close their hearts against 
him. 

8. The superior must renounce everything that in- 
terferes with the duties of his office. God has 
charged him with one thing only — the government 
of the Community; everything else is supererogatory, 
and, if it interferes with his duty as superior, it is 
an illusion. He should not devote himself too much 

to outsiders, for he will serve these better by form- 
18 



274 FATHER ALVAREZ 

Ing holy religious, than in personally attending to 
them. 

9. It behooves him to be exemplary in all things. 
His good example will add strength to his words and 
deprive his subjects of all pretexts for failing In their 
duty. He cannot reform others without first reform- 
ing himself. How can he insist on the regular ob- 
servance, If he easily dispenses himself from the 
Rule? His duty is to lead others to perfection, but 
he must first " do " and then " teach." 

10. He should refrain from manifesting surprise 
or discontent on hearing complaints about himself or 
any of the brethren. By showing he Is pleased with 
the frankness of the complainants, he will easily ap- 
pease them, and gain much light to enable him to 
govern with greater profit. 

11. To obviate all arrogance or Insubordination, 
he should be firm; but he should have the love and 
kindness of a good father, so as to render his firm- 
ness supportable. It Is better for him to yield and 
dissemble sometimes, than to show firmness, for the 
common peace should not be jeopardized for a private 
Interest. Whenever the superior cannot, without 
great risk, overcome a rebellious will, charity demands 
that he should dissemble the culprit's stubbornness, 
and treat him kindly and bear with him, as God 
does, until the Good Master visits him and enables 
him to profit by the means of perfection offered him. 
The superior should make every effort to win his 
heart and Induce him to yield. 

12. He should never reprimand or punish when In 
anger or Ill-humor. He must first be calm before he 
can properly and profitably correct others, for all the 
commandments of God are referred to charity and 



MOTHER MARY OF ST. JOSEPH 275 

tend to purify the heart. This object is unattainable 
if the superior shows impatience or aversion in exercis- 
ing his authority. If he is too strict in matters of 
minor importance, or reproves too frequently, he 
renders his government harsh and his corrections pow- 
erless in those of greater importance, for reproofs, 
like corporal remedies, are less effective, when fre- 
quently used. 

13. When the culprit, excited by the correction ad- 
ministered, resists, the superior should restrain him- 
self through compassion, lest he cause the loss of a 
soul that cost Jesus Christ all His blood. Consider- 
ing his ov/n weakness, he should then show himself 
kind and merciful; and mindful of the maxim that 
" as we treat others, so shall we also be treated," he 
should be ready to forgive, that God also may forgive 
him. He should " not be overcome by evil, but over- 
come evil by good," as St. Paul says (Rom. 12.21). 

14. A wise caution has good results; but excessive 
caution proves hurtful, wounds and painfully contracts 
the heart, whilst an air of confidence dilates the heart, 
and makes it feel at ease. In general the superior 
should let his subjects know that he thinks well of 
them, that he is pleased with them. This will help 
them to submit more easily and thus lighten his gov- 
ernment. 



VII. Some Sayings and Maxims of Mother 
Mary of St. Joseph, a Carmelite, Con- 
cerning Superiors. 

I. I have seen nuns, who were imperfect and want- 
ing in prudence, behaving well and with great edifica- 
tion, because they had a good and wise superior. On 



276 MOTHER MARY OF ST. JOSEPH 

the other hand, I have seen some, possessed of great 
merit, behaving badly, because they were under an 
incompetent superior. Only a good superior is ca- 
pable of keeping or restoring order in a community. 

2. Is a superior who forgives nothing, a good su- 
perior? No. Who forgives everything? No. 
Who is lavish? No. Who is too economical? 
No. Who wishes to know and verify everything? 
No. Who wishes to see nothing, to investigate noth- 
ing, who makes but little account of small faults? 
No. Who is always austere? No. Who is weak 
and timid? No. — The good superior knows how 
to combine Indulgence and severity, liberality and 
economy, meekness and firmness, patience and zeal, 
simplicity and cunning, and possesses the discretion 
requisite to make a good use of all these qualities, 
each in its due time and place. 

3. The humble superior, mistrusting himself and 
trusting in God only, will govern well, for God will 
enlighten and lead him. 

4. The superior, as St. Teresa observes, should 
strive to win the hearts of his subjects, so as to win 
their obedience. In this manner he will keep his sub- 
jects united, leading them in peace, enabling them to 
make progress in virtue, and lightening for them the 
yoke of regular observance. 

5. Happy the community in which the religious 
have no better friend than their superior, for this 
closes the door to particular friendships In the com- 
munity, and natural friendships towards outsiders, all 
of which are the source of many disorders. 

6. Correction Is necessary; but the punishment 
should be Inflicted on the sin, and no dislike or aver- 
sion should be shown towards the culprit. 



FATHER VALUY 277 

7. Punishments, being remedies, should be but sel- 
dom administered. 

8. The superior should see that no one absent 
himself, without necessity, from the common recrea- 
tion, for recreation is necessary for both body and 
mind, and is a powerful means of keeping charity and 
concord in the community. If the superior does not 
grant the recreations accorded by the Rule, or if 
they are not strictly kept as an important point of 
the Rule, there is danger that the subjects will seek 
to recreate themselves with seculars contrary to the 
Rule. 

9. The superior should always show sympathy 
with the troubles and sufferings of his subjects, and 
should even try to guess them, in order to remedy 
them, if possible, without being asked. 

10. The superior should insist in a particular man- 
ner on the performance of the spiritual exercises, and 
especially of meditation, for without the graces de- 
rived from them, the religious life will sooner or later 
become an intolerable burden, and a worldly spirit 
will Invade the community. He should do all in his 
power to promote the spirit of prayer. 



VIII. Rev. Father B. Valuy, s.j. 

[Summary of his excellent and exhaustive work — 
Du Gouvernement des Communautes Religleuses, 5th 
Edition, Pelagaud FIls et Roblot, Lyons & Paris.] 

I. The superior finds It difficult to preserve recol- 
lection of mind amid his numerous and varied cares, 
duties and distractions. He runs the risk of accus- 
toming himself to dissipation of mind and to omit- 



278 FATHER VALUY 

ting the spiritual exercises, and paying more attention 
to the rules and directions for the sanctification of his 
subjects than for his own, and thus neglecting to study 
the rules which should guide and help him to attend 
to his own progress in perfection. 

2. According to St. Laurence Juistinian, the su- 
perior should consider his office, not as a means of 
resting, but of laboring; not as an honor, but as a 
burden; not as a pledge of security, but as a warning 
of danger. 

3. The superior should bear In mind that, In his 
absence, his subjects censure him; but they fail, some 
through weakness, others through fear, complacency, 
flattery or some other base motive, to admonish him 
charitably of his faults. 

4. The best superiors never succeed In performing 
all the good they proposed, and they often do the 
harm they were trying to avoid. This shows how 
greatly they are In need of the divine light for their 
guidance. 

5. The office of superior Is an excellent occasion of 
practising great virtues, such as charity, patience, hu- 
mility. If they faithfully do what they can, they 
may expect powerful graces from God. 

6. The superior needs a good judgment, for. In 
judging, he should not be rash or Impulsive, but 
moderate, fair, positive, discreet, precise, and should 
speak as he thinks, and think as he speaks. It be- 
hooves him to be prudent, circumspect, not to be 
ashamed to acknowledge and to repair, if he can, his 
own mistakes and to know how to excuse and forgive. 
Among his subjects he should be more as an elder and 
devoted brother than as a master. He ought to pos- 
sess solid virtue, so as to serve as a model to all, 



FATHER VALUY 279 

and be well versed in the spiritual life and in the 
rules of his Institute. 

7. He ought to be ready to give up his office more 
cheerfully than to accept it again. In elective com- 
munities he ought to impress on all the sacred duty 
of voting for the most worthy, crush all intrigues, 
and submit gracefully both in private and in public 
to his successor, and give him all the help in his 
power. 

8. The spirit of prayer Is Indispensable to the su- 
perior for his own sanctification and to obtain from 
God light and strength to fulfil his office. He should 
punctually preside at all the common acts, and prac- 
tise constant self-denial. 

9. The humble superior believes himself unworthy 
of his office, and therefore mistrusts himself and 
places all his trust In God. He does not attribute 
his success to himself, or take complacency In the 
respect and honor shown him; but is willing to per- 
form the humblest employments. Yet he does not 
hide his virtues or his good qualities, or allow his 
authority to be despised. 

10. The superior should be most punctual in the 
regular observance, for since he Is above all, the eyes 
of all are upon him, his actions serve as a model 
to his subjects, his faults are hurtful to his commu- 
nity, and his admonitions are of no avail, if not sup- 
ported by his good example. 

11. He ought seldom to absent himself from his 
convent, for he should preside at the common exer- 
cises. He should not grant to himself what he re- 
fuses to others. 

12. He should show a sincere and devoted charity 
towards all without distinction. 



28o FATHER VALUY 

13. He should be full of prudence, that is, be 
mindful of what he has read, of what he has learned 
by experience, and understand the character of each 
of his subjects. He ought to be circumspect, to seek 
every opportunity of discharging his many duties, be 
ever vigilant, able to uncover snares and deceits, 
possess foresight, and be capable of carrying out his 
designs. As prudence Is Indispensable to him, he 
should earnestly pray to God for It. 

14. Prudence requires self-knowledge. He should 
know both his strong points, that Is, the nature of 
his talents, the extent of his capacity, his own char- 
acter; and also his weak points, that Is, his predom- 
inant passion, his humor, his repugnance and his dif- 
ficulties In performing certain duties. He should 
combat and correct his weak points and profit by the 
blame and contempt of others. 

15. It behooves him to guard against passion, Ill- 
humor, Impulsiveness, selfishness, undue haste, ob- 
stinacy, too great confidence in his own abilities, prej- 
udice, natural aversion. 

16.' He should study men and learn how to treat 
and Influence each one of his subjects. For this pur- 
pose he should endeavor to find out, first, by their 
words, whether they are light-minded. Indiscreet, vain, 
attached to false principles; secondly, by the opinion 
of their companions, for equals living together know 
each other well, since before each other they are 
not so much on their guard as when in presence of 
their superior. 

17. He should profit by his experience and by that 
of others. He ought to reflect on how a good su- 
perior governs, on the mistakes of his predecessors, 



FATHER VALUY 281 

on what he previously expected of his superior, when 
he was a simple subject. He should, however, be- 
ware of blindly following the example of some good 
superiors that he knew, without adverting to the 
difference of circumstances. 

18. He should not only consult, but also know 
how to do so. His object in consulting should be 
(i) to obtain light on some doubtful matter, (2) to 
impart greater weight to his decision, or (3) to re- 
move all pretexts for displeasure, etc. 

19. He should consult before, and not after mak- 
ing up his mind; he should impart to those he con- 
sults all the needed information, give each one full 
freedom to explain his views, and listen attentively 
to their reasons, then after maturely weighing them, 
make his own decision, and not blindly follow the 
views of any one or of all those he consulted. 

20. In making and executing his decisions, he 
should seek the greater or more general good con- 
formable to the Institute, prefer the certain to the un- 
certain, the spiritual to the temporal, and be satisfied 
with what is feasible. He ought not to require too 
much or too many things, foreseeing what should be 
foreseen, seeking rather to consolidate than to spread 
out, and rely more on God than on men. 

21. Discretion is indispensable to the superior. 
He is bound by the divine law, by the natural law, and 
by the conventional law to keep secret, first, the faults 
and confidences of his subjects, to have under lock 
and key all papers concerning such matters, and not 
to manifest them even to the higher superiors with- 
out serious reasons, and refrain from ever publicly 
removing a subject for a fault privately manifested 



282 FATHER VALUY 

by him; secondly, all affairs of consultation, letters, 
etc. He must not open or read the correspondence 
of his subjects with the higher superiors. 

2 2. He should consider and revere his admonitor 
as his most useful friend, and accept his admonitions 
with docility and gratitude. 

23. He must combine kindness with firmness and, 
like wisdom, " reach from end to end mightily, and 
order all things sweetly " (Wisd. 8.1.). Like Moses, 
he ought to excel rather in meekness than in firmness 
and severity. In seeking the greater good of his 
subjects, he should incline more to the opposite of his 
character, to firmness, if it is weak, and to kindness, 
if severe. 

24. A too strict superior often imposes intolerable 
burdens above the strength of his subjects, gives at 
one and the same time incompatible orders, or im- 
poses two offices on the same person, one of which 
he must necessarily neglect for want of time to fulfil 
both. 

25. The superior who arbitrarily multiplies pious 
observances is unjust and manifests his weakness and 
incapacity. A superior should never speak harshly, 
nor usually say, '' I will, I command you." St. Fran- 
cis Borgia once sent for a superior from a great dis- 
tance, who was wont to be harsh towards his sub- 
jects, and, after severely rebuking him, dismissed him 
saying: " If my words have greatly mortified you, 
judge how much you have made your subjects suffer 
by your harshness."' — A superior should not be deaf 
to excuses or objections, but willingly give heed to 
them. He ought never to grant or refuse anything 
with a bad grace, nor too closely watch or spy on 



FATHER VALUY 283 

his subjects, or be jealous of his authority, or show 
partiality in favors or corrections. 

26. The superior who is excessively lenient, 
watches over the observance of certain important rules 
only, and cares but little about the others; he too 
easily yields to excuses and objections, regardless of 
the adage: "He that knows not how to refuse, 
knows not how to rule." He fails to punish certain 
faults destructive of the regular observance, and is 
very weak in his rare admonitions and corrections. 
He grants permissions and dispensations often 
through human respect or policy. He does not pun- 
ish severely when circumstances require it; he allows 
himself to be governed by others, procrastinates when 
prompt, decisive action is demanded, and is incon- 
stant and changeable in his resolutions. 

27. To love and be loved includes almost the 
whole science of government. The superior should 
be accessible, affable and communicative, always re- 
ceive his subjects with pleasant face and speech, cheer- 
fully condescend to them, seek to oblige them and 
even forestall their wants. 

28. In conduct the superior should be grave and 
dignified and respect himself; he should be neither 
too distant nor too familiar with his subjects, never 
act in a childish manner, or be inconsiderate in speech; 
he ought to shun all disputes and recrimination. In 
recreation he should listen rather than speak, and en- 
deavor to be always self-possessed and uniform in 
humor and conduct. 

29. It behooves him carefully to provide for the 
wants of his subjects, — clothing, good substantial 
food, the necessary comforts and relaxation. He 



2 84 FATHER VALUY 

should be solicitous about their health, show respect 
to the aged, and hospitality to members of other com- 
munities and strangers. With truly paternal care he 
should provide for the wants of the sick, and never 
regret or complain of the expenses they cause. In 
all temporal wants he should trust in Divine Prov- 
idence. 

30. The superior derives his authority from the 
rules. He has no arbitrary power to alter them or 
the prevailing customs, nor to legislate new laws, but 
only to enforce the observance of the rules and an- 
cient customs. He ought to be well penetrated with 
the spirit of the rules and be competent when need- 
ful, to interpret or relax them in their observance. 
He should, however, be extremely prudent in the mat- 
ter of innovations; when one appears necessary, he 
should maturely consider the circumstances that seem 
to require it, under every aspect, rejecting all that 
favors irregularity or the loss of the primitive spirit, 
and take counsel even in writing from his counsellors, 
and in doubt or in matters of importance apply to 
the higher superiors for direction. 

31. In the distribution of offices in the community, 
the superior should consider each one's capacity, fit- 
ness, inclinations, virtue and character. He ought to 
watch especially over the slothful and those whose 
virtue may be exposed to danger. Nor should he en- 
deavor to get as much work as possible out of his sub- 
jects, or a great income from their labor, to their 
spiritual detriment, and should bear in mind this 
saying of Father Alvarez : " The perfect evangel- 
ical laborer is not he who hears many confessions 
and neglects his spiritual exercises, but he who faith- 
fully performs these, and enables his penitents to 



FATHER VALUY 285 

make greater progress In virtue. We should en- 
deavor to save souls, but with weight and measure, 
join our spiritual exercises and progress to our la- 
bors. A wise workman Is careful In the use of his 
tools; what would It profit him to spoil them In the 
morning by forced use, so that they would afterward 
do only poor work, or oblige him to lose a 
whole day to put them again in order ! " 

32. In making appointments the superior should 
guard against intrigue, etc., on the part of his sub- 
jects, and on his own part, against jealousy or prej- 
udice. He is bound to support the authority of his 
officials, to give them the necessary directions and 
avoid interfering unnecessarily with them or leaving 
them too Independent. 

33. He should not lose himself In a multitude of 
details and minutiae, but leave them to the respective 
officials. He should not reserve the temporal af- 
fairs all to himself, but content himself with watch- 
ing over and directing the one in charge of them. 
His principal duty is to look after the spiritual wel- 
fare of his subjects. 

34. The superior is, in reality, only the servant of 
his subjects, and Is bound to devote to them his time, 
his care, his attention mindful that he must render 
a strict account to God of each one. He should 
prefer their comfort to his own. " Superiors," says 
Father Alvarez, " must forget themselves and sacri- 
fice, if need be, their rest, their health to their sub- 
jects, and be solicitous for and devoted to their wel- 
fare, and, at the same time, expect from them only 
Ingratitude, murmurs and dislike." He should even 
prefer their spiritual interests to his own. 

35. He ought often to ask himself: i. Do I 



286 FATHER VALUY 

know and meditate on my duties? — 2. Have I a 
universal zeal for the members of my community? — 
3. Do I enforce the rules, especially those concerning 
silence and charity, and do all I can to promote the 
regular observance? — 4. How are the different of- 
fices filled and how are their duties discharged? 
How are the spiritual exercises attended and per- 
formed? How do the brethren spend their time? 
— 5. Do I treat others as I wish to be treated, as I 
treat myself? — 6. Do I not now approve what I 
formerly blamed, or blame in others what I approve 
or allow in myself? 

36. The administering of corrections Is a strict, 
delicate and difficult obligation of the superior. If 
he is negligent in this, he becomes responsible for all 
the faults committed with Impunity. He should cor- 
rect with charity. He should continue to correct 
faults, though the fruit of his corrections may not be 
Immediate. 

37. Correction should be founded on justice. 
Hence the superior should be on his guard against 
false reports and groundless charges and all gossips. 
It is Incumbent upon him to sift carefully the accu- 
sations, the accusers and their motives. He should 
not easily credit a charge, especially against an elderly, 
or a good religious. He should Investigate It, but 
not through the accuser. 

38. He should. In judging, guard against being 
Influenced by pride, jealousy, anger, natural aversion, 
and should lay aside all personal resentment. 

39. When notifying the accused of the charges 
against him, the superior should not exaggerate or 
misrepresent them. 

40. He should never give a decision without hear- 



FATHER VALUY 287 

Ing both sides. The punishment should always be 
In proportion to the fault, and should spare the repu- 
tation of the culprit. He should Inflict private cor- 
rection for private faults and a public one for public 
faults, and never before strangers, and never manifest 
contempt for the culprit, nor draw contempt upon 
him. A fault should never be punished more than 
once. A wise superior will never punish together 
with the present fault, previous unpunished faults. 
He should show no partiality, but have the same 
measure for all. He should never, without serious 
reason. Inform his successor or a higher superior of 
the faults of his subjects. 

41. Correction should be regulated by discretion. 
The superior should be neither too slow nor too hasty 
In correcting, nor should he undertake to correct every 
little fault committed, nor should he correct when he 
or the culprit Is In a passion. He ought always to 
choose a suitable opportunity, when he may expect 
from It a good effect In the culprit or In the com- 
munity. 

42. A higher superior, when correcting a lower 
one, should be careful not to Injure his authority. In 
doubtful cases he should always maintain the au- 
thority of the superior against his subjects. 

43. In correcting let the superior have regard for 
the age, virtue, weakness, stubbornness or presump- 
tion of the culprit. 

44. As to those who imagine they are sick, he 
ought to treat them as If they were really so, other- 
wise they will be discontented and full of tempta- 
tions, and will soon become worse than useless to the 
community. 

45. The superior should strive to gain the con- 



288 FATHER VALUY 

fidence of those he intends to correct, and to induce 
them to acknowledge their faults. He should begin 
by administering to them a private correction and 
forgiving the faults they frankly acknowledge, and 
leave them to designate their own penance. 

46. In correcting he should be brief and precise, 
never exacting perfect satisfaction, nor using severe 
remedies, unless necessary After correction he 
should not leave the culprit sad or despondent, but 
should treat him kindly; he should never try to 
" make him feel it " afterwards. As to the incorrigi- 
ble and the scandalous, he should follow the direc- 
tions of the Rule in their regard. 

47. To produce amendment, his corrections should 
be inspired and animated by charity. He should not 
confound together the culprit and his fault; he should 
hate the fault, but be full of love for the culprit. 

48. Firmness in correcting should be tempered, 
not with anger or harshness, but with gentleness and 
meekness. Hence the superior should never wound 
the culprit's feelings. He should remain calm, and 
not enter into any argument with him, but, if the 
culprit gets excited, he should calmly listen to what 
he has to say. 

49. If in correcting the superior made a mistake, 
or failed against charity or justice, he must prudently 
make amends. 

50. In correcting the superior should never lose 
sight of his own weakness and failings, but be mind- 
ful that he is liable to commit greater faults than the 
culprit. Our divine Saviour said one day to St. Mary 
Magdalen de Pazzi: *' Do not notice a defect or 
reprove some one, without previously acknowledging < 



FATHER VALUY 289 

yourself worse than others." The more imperfect a 
superior, the stricter he Is towards others, for, says 
Fenelon, " perfection easily condones the imperfec- 
tions of others." 

51. The superior should be calm when correcting. 
He should never be astonished at the number and 
gravity of the faults of his subjects, which, says St. 
Vincent de Paul, " should move him to compassion, 
and not to anger." The superior ought never to say 
of a subject: '' It is useless to correct him; he will 
never do any better; he will end badly." 

52. When correcting he should call to mind how 
God treats sinners with a mother's loving kindness. 
When He punishes. His mercy struggles with His 
justice. How kindly our Lord corrected the Phari- 
see, saying : " Simon. I have something to say to 
thee." God awaits us patiently, pardons us without 
delay, if we repent, and triumphs at our amendment I 

53. The superior is guilty of grievous sin, if he 
permits the introduction of an abuse or evil custom 
into the community, or does not strive to abolish it. 
He should keep up the good customs. 

54. When the regular observance has been re- 
laxed, the subjects cannot reasonably object to its res- 
toration. 

^^. Abuses, especially if of long standing, should 
be reformed gradually. The superior himself should 
therein give the example. He ought to provide the 
Community with all they need and the Rule allows. 
He should speak little, but pray much. 

5 6. He should gently, but firmly stop all intrigues, 
parties and the like among his subjects. 

57. The superior should not get discouraged, if he 

i9 



290 FATHER VALUY 

does not please everybody; even the saints, the an- 
gels cannot, and God Himself does not. Let him do 
his duty and strive to please God in all things. 

58. A superior must expect criticism, blame, oppo- 
sition, and even ingratitude. Before becoming su- 
perior, a religious may be very popular among his 
brethren, but, as superior, he will hardly remain so, 
If he does his duty. 

59. The superior has, then, many opportunities of 
practising purity of intention, self-vigilance, humility, 
detachment from honors, forbearance, etc. 

60. He ought not to fear the contradictions of the 
world, for it opposes all good works; neither should 
he fear jealousy or opposition from within the 
Church; and he should abstain from all resentment 
and jealousy, from all that may reasonably offend 
others, whether religious of his own or of other In- 
stitutes, whether clergy or laity. Let him exert him- 
self to do his full duty, mindful that God demands 
from us our good will and our labor, and not success. 
His patience will profit himself and his community. 
He ought sometimes to read and ponder over the 
Imitation of Christ III. ^6, 

61. The superior should be solicitous for the 
health of his subjects, sparing neither pains nor ex- 
pense for the cure and relief of the sick and the In- 
firm. At the same time, he should not lose sight of 
their spiritual welfare, and take care that an effem- 
inate life result not from necessary exceptions. It 
behooves also to manifest a tender charity towards 
those who are sorely tried or tempted, and to exercise 
prudence and discretion In granting permissions for 
corporal austerities. 



TRAINING OF SUBJECTS 291 

The Formation, or Training of Subjects. 

1. The superior should be acquainted with the pos- 
itive marks of a true vocation, which are the follow- 
ing: — I. A sound mind and good judgment, or com- 
mon sense. The want of this quality can never be 
replaced or supplied, nor can it be acquired. — 2. 
Good health, or, at least, no infirmity incapacitating 
for the duties and labors of the Institute. — 3. A 
character that is agreeable, meek, kind, open, sincere, 
charitable, and not inclined to melancholy. — 4. A 
large heart capable of self-sacrifice, of giving up fam- 
ily, possessions, pleasures, natural affections and self- 
will. — 5. Docility and pliability. — 6. Aptitude for 
the religious state and attraction of the Institute. — 
7. Well sustained trials of the novitiate, and good 
prospect of fervor and perseverance. 

2. Marks of a want of vocation. — i. A lack of 
good judgment, of common sense. — 2. Infirmities in- 
compatible with the duties of the religious state. — 3. 
A disagreeable character, that is unsociable, stub- 
born, melancholy. — 4. A strong, organic inclination 
to sensuality. — 5. A piety full of singularity; scru- 
pulosity. — - 6. Levity of mind, inconstancy. — 7. In- 
corrigibility. 

3. No enticement, no pressure should be used to 
induce any one tO' enter the religious state. From 
those seeking admission there should be nO' conceal- 
ment of the difficulties, austerities and sacrifices of the 
religious state, of the Institute. 

4. Applicants for admission should be thoroughly 
examined on the following points : — Condition, piety 
and reputation of their family; applicant's previous 
position or occupation, contracted obligations (v. g., 



292 TRAINING OF SUBJECTS 

debts), age, health, character, talents, learning; kmd 
of piety; principal motive for seeking admission; how 
long the desire has been entertained; consent or op- 
position of parents, etc. 

5. In admitting or rejecting an applicant, the su- 
perior should have in view the glory of God, the 
spiritual welfare of the community, the good of souls, 
the personal good of the applicant. An ordinary 
talent is preferable to one that is brilliant, virtue 
should be preferred to wealth, learning and merely 
natural talents. 

6. In admitting applicants the superior should not 
be too lenient nor too exacting, but should attend 
rather to the quality than to the number of admis- 
sions, for later on, especially after profession. It Is 
difficult to get rid of a bad subject. 

7. As to the scrupulous, the superior should bear In 
mind that scrupulosity may have its origin — ( i ) in 
egotism, or in reflecting too much over one's past 
faults; (2) or In false notions of piety; (3) or in 
sloth; (4) or In pride and self-will. It leads to dis- 
couragement, narrow-mindedness, stubbornness and 
loss of time. Its remedies are: — a sincere will to go 
to God; blind obedience to the spiritual director; un- 
interrupted labor; a prompt and unhesitating deter- 
mination in every action. 

8. The novitiate is intended to Impart to the fu- 
ture religious the religious spirit, that is, the theory 
and practice of the ascetic life; the peculiar spirit of 
the Institute, love for the same, and an ardent desire 
of perfection. 

9. To enable the novices to acquire virtue more 
easily, they should be urged — ( i ) to perform well 
the exercises of the novitiate; (2) to learn how to 



TRAINING OF SUBJECTS 293^ 

make mental prayer, and both the general and the 
particular examen of conscience; (3) to meditate 
thoroughly, frequently and to perfect conviction, on 
our final end as men, as religious, the eternal truths 
and the most difficult rules; (4) to cultivate a fond- 
ness for spiritual reading, the lives of the saints, 
especially those of the Institute, and ascetical works; 
(5) assiduously and fervently to receive the sacra- 
ments and perform the spiritual exercises; (6) never 
to seek to excuse or justify one's self; (7) to strive 
earnestly after perfection from the very beginning of 
the religious life; (8) to be faithful in observing si- 
lence and in little things; (9) so to watch over one's 
self as to avoid every deliberate fault; (10) to accus- 
tom one's self never to waste a moment of time ; ( 1 1 ) 
never to judge or condemn others, or complain either 
in thought or in word ; (12) to obey always in a 
spirit of faith, to revere Jesus Christ in the superior, 
to seek nothing but the holy will of God; (13) to 
practise charity in a spirit of faith; (14) to cultivate 
a most tender filial devotion to the Blessed Virgin 
Mary. 

10. It behooves the master of novices to exercise 
them in the virtues of self-denial and humility; with- 
out these all the rest is sham or failure in the spiritual 
life. He should direct and urge them on constantly 
to the perfection of the Institute, to perfect common 
life, and never to seek dispensations, unless they are 
necessary. He should adapt himself to each one's 
character, and profit by their natural dispositions to 
lead them on to perfection. He ought to show a wise 
and discreet condescension towards the weak in vir- 
tue, provided they have a good will. He ought to 
remember that matters of confession do not belong to 



294 TRAINING OF SUBJECTS 

the account of conscience, and that what Is disclosed 
to him in the latter is a natural secret, which he may 
not violate. He should kindly treat and encourage 
his novices, especially in his exhortations and admo- 
nitions. He should teach them how to avoid and 
combat temptations, and warn them against being 
too much afraid of them. 

N. B. I. As to nuns, Father Valuy says that at 
the appointed time all should at least present them- 
selves to the extraordinary confessor, although they 
are not under any obligation to make the confession 
to him. Superiors of nuns should not refuse procur- 
ing an extraordinary confessor every time one is 
reasonably asked for by any of the sisters. 

N. B. II. He also draws attention to the fact that 
confessors of convents of nuns have no right to inter- 
fere with the government and affairs of the convent. 

N. B. III. Who is Eligible as Superior! 

In casting their votes for superior, the religious 
should vote, not for the one they like, but according 
to their conscience, for the one they consider before 
God as the fittest for the office. Previous to the elec- 
tion there should be no intrigues, no caucus, no club- 
bing together, no wire-pulling, otherwise God will not 
bestow His blessing on the election. No one may 
vote for himself, for Canon Law expressly forbids it. 
Every religious should vote for the one who he or 
she believes in conscience, possesses all the following 
qualities, or, at least, more of them than the others. 
A good superior must possess — ( i ) a well-bal- 
anced mind, a solid judgment, avoiding rashness in 
judging, moderation in his views; he should be self- 
possessed; in words reserved, discreet, precise, speak- 



TRAINING OF SUBJECTS 295 

ing as he thinks and thinking as he speaks; able to 
keep a secret, full of tact, knowing how to adapt him- 
self to persons and circumstances; prudent and cir- 
cumspect; not afraid to acknowledge mistakes; ready 
to excuse and to forgive; exact, conscientious, disin- 
terested, devoted in the performance of duty, and 
fond of the community life. — 2. He should possess 
solid virtue, practise self-denial, and be able to con- 
trol his feelings, his passions. — 3. He should be 
well acquainted with the rules and duties of the In- 
stitute and the principles of the ascetic life; and (4) 
finally, he should have the canonical age, that is, be 
old enough and have been long enough in the Insti- 
tute, and be possessed of all the other qualities re- 
quired by the rules. 



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